PRINCETON,  N.  J.  *^ 


Presented  bylDr-.         cS/.  N-^Wovn 
BX  8526   .S78  1906 
Studies  in  the  Scriptures 


Ik 


APR  1 H  1914 

STUDIE^'™"*^' 

—  IN  THE  — 

SCRIPTURES 


'ThB  path  0»  TBK  JTTST  is  as  the  SHIKtNG  UOHT,  WBICH 
AiS)  MORS  WTO  THB  PSaPBCT  BAT." 


1,689,000  Edition 


A  VINDTCATIOS  OF  THK  DIVINB  CHARACTKR  AND  GOVERKMTOT  t  BBOWTIfO,  BT  A 

RECOONTTION  AHD  HARMONIZING  OF  ALL  THE  SCRIPTURES,  THAT  Tint 
PERMISSION  OF  EVIL,  PAST  AND  PRESENT,  IS  BDUCATIOM- 
AL  AND  PREPARATORY  TO  THB  USH BRING 
OF  MANKIND  INTO 

THE  GOLDEN  AGE  OF  PROPHECY 

P(  WHICH  ALL  THB  FAMILIES  OF  THE   EARTH  WILL  BE  BLESSED  WITH  A  FULL 
KNOWLEDGE  OF  GOD  AND  A  FULL  OPPORTUNITY  FOR  ATTAINING 
LASTING  LIFE  THROUGH  THE  REDEE5IER,  WHO  THEN  WOiL 
BE  THE  GREAT  RESTORER  AND  LIFE-GIVER.— 

ACTS  3 : 19-21. 


WATCH  TOWER 
BIBLE  &  TRACT  SOCIETY, 

4LLIGHENY,  PA,,  W,S^ 

1906 


So  tl^e  ^ii^g  of  j^iiigs  ar^d  Lord  of  Lords 

IN  THB  INTEREST  OP 

HIS  CONSECRATED  SAINTS, 

WAITING  FOR  THB  ADOPTION, 

—  AND  OF  — 

**ALL  THAT  IN  EVERY  PLACE  CALL  UPON  THE  LORD," 
"  THE  HOUSEHOLD  OF  FAITH," 

—  AND  OF  — 

THE  GROANING  CREATION,  TRAVAILING  AND  WAITING  FOR  THB 
MANIFESTATION  OF  THE  SONS  OF  GOD, 


"  To  make  all  see  what  is  the  fellowship  of  the  mystery  which  from  the  begiiming 
of  the  world  hath  been  hid  in  God."  "  Wherein  He  hath  abounded  toward 
us  in  all  wisdom  and  prudence,  having  made  known  unto  us  the 
mystery  of  His  will,  according  to  His  good  pleasure  which 
He  hath  purposed  in  Himself ;  that  in  the  dispen- 
sation of  the  fulness  of  the  times  He  might 
gather  together  in  one  all  things, 
under  Christ." 
Eph.  3  : 4,  s.  9  ;  I  :  8-io. 


COPYRIGHT  i886. 

WATCH  TOWER  BIBLE  &  TRACT  SOCIETY, 

ALLEGHENY,  PA. 


N.  B.— ^rms  volume  can  be  supplied  in  the  gbrman,  Swedish,  dano-nor* 

WBGIAN  AND  FRENCH  LANGUAGES. 


STUDIES  m  THE  SCl^IPTURBSo 


Christian  people  are  becoming  more  and  more  awake 

to  the  fact  that  a  great  tidal  wave  of  unbehef  is  sweep- 
ing over  Christendom; — not  the  blasphemous  atheisna 
voiced  by  Thomas  Paine  and  Robert  Ingersoll,  but  the 
cultured  kind  represented  in  the  scholarship  of  our 
day,  which  makes  the  danger  all  the  more  insidious. 

Not  only  are  the  great  Colleges  and  Seminaries 
undermining  the  faith  of  the  better  educated,  but  the 
Common  School  books,  and  especially  those  used  in 
the  High  Schools,  are  similarly  inculcating  a  distrust 
in  the  Bible,  a  contradiction  of  its  teachings.  For  a 
college  graduate  oi  to-day  to  declare  his  faith  in  the 
inspiration  of  the  Scriptures  would  bring  upon  him  the 
scorn  of  his  companions — a  scorn  which  few  would 
court,  or  could  endure.  At  very  best,  a  few  will  be 
found  to  claim  that  they  believe  that  Jesus  and  his 
Apostles  were  sincere,  though  they  blundered  in  quoting 
from  the  Old  Testament  as  inspired. 

Such  a  belief  in  Jesus  and  his  Apostles  is  no  belief 
at  all;  for  if  present-day  "higher  critics"  are  wise 
enough  to  know  when  and  where  our  Lord  and  his 
Apostles  erred  in  their  quotations  from  the  Old  Testa- 
ment, then  these  wise  men  of  our  day  are  our  proper 
guides, — more  inspired  than  Jesus  and  his  Apostles. 

Our  Society,  realizing  the  need,  is  seeking  to  do  all 
in  its  power  to  stem  the  tide  and  hft  up  the  Lord's 
standard  for  the  people.^'  It  has  prepared  six  sets 
of  Bible  Studies  (of  which  this  volume  is  one)  for 
Christian  people  of  all  denominations  to  use  in  lending 
a  helping  hand  to  all  perplexed  inquirers  with  whom 
they  may,  by  God's  providence,  come  in  contact. 
These  are  supplied  at  bare  cost,  and  can  be  had  direct 
from  the  Society's  warerooms  or  of  its  colporteurs, 
who  are  gradually  reaching  forth  these  helping  hands 
far  and  near.  These  valuable  "studies"  are  supplied 
at  little  more  than  two  cents  each; — 16  of  them  well 
bouad  ia  a  cloth  ease,  wabossed  i&  silver,  for  35  cenis.- 


The  thought  is  this:  As  a  Christian  man  or  woman 
you  have  children  or  relatives  or  neighbors  or  friends 
open  to  your  influence — perhaps,  indeed,  asking  your 
counsel — asking,  "How  do  we  know  that  there  is  a 
God?"  or,  ''What  proofs  have  we  that  the  Bible  is 
inspired?"  It  is  no  longer  wise  to  call  these  silly  ques- 
tions, nor  to  ask,  "Are  you  an  infidel?" 

However  competent  you  might  be  to  prepare  an- 
swers to  these  and  a  score  of  other  questions,  you  may 
not  have  the  needed  time  and  opportunity  to  do  so. 
How  convenient  then  to  step  to  your  book-case,  take 
down  the  proper  study  on  the  subject,  and  to  say  to 
the  inquirer,  Sit  down  and  read  that  short  study, 
and  the  whole  matter  of  your  question  will  be  fully 
and  satisfactorily  settled;  and  if  your  doubts  ever 
again  arise  come  over  and  read  the  same  again. 

Possibly  you  may  be  a  member  of  an  Fpworth 
League  or  Christian  Endeavor  Society,  or  of  a  Baptist 
Young  People's  Union,  and  may  be  called  on  for  an 
essay  on  some  Scripture  topic.  How  convenient  to 
select  one  among  these  numerous  studies  (covering 
almost  every  topic)  and  to  find  therein  the  appropriate 
Scriptures  cited.  Ministers  use  them  thus  when  com- 
posing special  sermons  and  addresses. 

Ministers  who  have  large  Hbraries  touching  every 
conceivable  religious  topic — many  volumes  costing  $6 
to  $8  per  volume — may  not  feel  their  need  of  these 
"Bible  Studies,"  but  to  others  they  are  almost  indis- 
pensable. Indeed,  in  addition  to  the  price  feature,  which 
brings  them  within  the  reach  of  everybody — six  vol- 
umes of  over  3,000  pages  for  $2.25 — the  usual  price 
of  one  such  volume — they  are  written  in  pure,  but 
simple  English,  whereas  the  "scholarly  works"  are 
replete  with  technical  terms  and  only  for  the  few. 

We  invite  Christian  people      all  denominations  to 
join  us  in  our  work  of  extending  these  "helping  hands" 
to  the  rising  generation.    A  single  friend  or  relative 
helped — rescued  from  doubt  or  unbelief — would  repay 
eost  of  these  studio  a  thousai^  ^me&. 


CONTENTS. 


STUDY  I. 

EARTH'S  NIGHT  OF  SIN  TO  TERMINATE  IN  A 
MORNING  OF  JOY. 

A  NlOHT  OP  WkBPINO  AMD  A  MORMINO  OF  JOY. — TwO  MkTHODS  OF  SSSKtKG 

Truth. — Thb  Method  Hbkein  Pursued. — Scope  of  the  Work. — A  Dif- 

TBRBNCB  BETWEEN  THB  ReVERENT  StUDY  OF  THB  SCRIPTURBS  AND  THB  DaN- 

OBROus  Habit  of  Speculation. — The  Object  of  Prophecy. — Thb  Prbsbxt 
Religious  Condition  of  thb  World  Viewed  from  Two  STANDPorirrs.— • 
Egyptian  Darkness. — A  Bow  of  Promise. — The  Path  of  thb  Just  Pro- 
SRBSSivE. — Cause  of  thb  Great  Apostasy. — The  Reformation. — Thb  Sakb 
Causb  Again  Hinders  Real  Progress.— Pbrfbctiom  op  Knowlsdgb  Not 
A  Thing  op  tub  Past,  but  op  thb  Futurs.  .... 

STUDY  II. 

THE  EXISTENCE  OF  A  SUPREME  INTELLIGENT 
CREATOR  ESTABLISHED. 

EVTDKNCB  AsIDB  FROM  THB   BiBLE,  EXAMINED  IN  THB  LxGHT  OF  RbASON.— AM 

Untenable  Theory. — A  Reasonable  Thbory. — Thb  Character  of  God 

PEMONSTRATBD. — RbASONABLB  DbDUCTIONS.  .... 

STUDY  m. 

THE  BIBLE  AS  A  DIVINE  REVELATION  VIEWED 
IN  THE  LIGHT  OF  REASON. 

Thb  Claiics  op  thb  Biblb  and  its  Surface  Evidbncb  of  CRnDiBtirrY. — Its 
Aktiquity  and  Prbsbrvation. — Its  Moral  Influence. — Motives  of  thb 
Writbrs. — General  Character  of  the  Writings. — The  Books  of  Moms. 
—Thb  Law  of  Moses. — Pbculiarities  of  the  Government  iNsnTryrao  bv 
MosBS. — It  was  not  a  System  of  Priestcraft. — Instructions  to  CnoL 
Rulers. — Rich  ano  Poor  on  a  Common  Le\'bl  Before  the  Law, — Safe- 
wards  Against  Tampering  With  thb  Rights  of  the  People. — Thb 
Priesthood  Not  a  Favored  Class,  How  Supported,  etc. — Oppression  of 
Foreigners,  Widows,  Orphans  and  Servants  Guarded  Against. — Thb 
Prophets  of  thb  Biblb. — Is  Thbrb  a  Common  Bond  of  Union  Bbtwbw 
the  Law,  the  Prophets  and  the  New  Testament  WbitbrsT — Msraoub 
Nor  Unrxasonabu.— Thb  Rbasomablb  Cqmcxusioh.  . 


grUDY  IT. 


THB  EPOCHS  AND  DISPENSATIONS  MARKED  IN  THE 

DEVELOPMENT  OF  THE  DIVINE  PLAN. 

God's  Plan  Dbfinite  and  Systematic. — Three  Great  Epochs  of  thb 
World's  History. — Their  Distinctive  Features. — "The  Earth  Abideth 
Forever." — The  World  to  Come,  the  New  Heavens  and  Earth. — Subdi- 
visions op  These  Great  Epochs. — The  Important  Features  of  God's  Plan 
THUS  Brought  to  View. — Order  Recognized  Discloses  Harmony. — 
Rightly  Dividing  thb  Word  of  Truth.  ,         .  , 

STUDY  V. 

«THE  MYSTERY  HID  FROM  AGES  AND  FROM  GENERA- 
TIONS,  BUT  NOW  MADE  MANIFEST  TO 
HIS  SAINTS."— COL.  i  :  26. 

Thb  Gummering  Light  of  the  First  Promise. — The  Promise  to  Abraham.— 
Hope  Deferred. — The  Mystery  Begins  to  Unravel  at  Pentecost. — What 
THE  Mystery  Is. — Why  So  Long  Kept  a  Mystery. — Still  a  Mystery  to 
THE  World. — In  Dub  Time  to  be  Made  Manifest  to  All. — ^When  the  Mys- 
T811T  Will  bb  Finished. 

STUDY  VI. 

;    OUR  LORD'S  RETURN— ITS  OBJECT,  THE  RESTITU- 
TION OF  ALL  THINGS. 

Oro  Lord's  Second  Advent  Personal  and  Pre-Millennial. — Its  Relation- 
ship to  the  First  Advent. — The  Selection  of  the  Church  and  the  Con- 
version of  the  World. — Election  and  Free  Grace. — Prisoners  of  Hope. — 
Prophetic  Testimony  Regarding  Restitution. — Our  Lord's  Return  Man- 
ifestly the  Hope  of  the  Church  and  the  World.  .... 

STUDY  VII. 

THE  PERMISSION  OF  EVIL  AND  ITS  RELATION  TO 
GOD'S  PLAN. 

Why  Evil  was  Permitted. — Right  and  Wrong  as  Principles. — The  Moral 
Sense. — God  Permitted  Evil,  and  will  Overrule  it  for  Good. — God  not 
THE  Author  of  Sin. — Adam's  Trial  not  a  Farce. — His  Temptation  Sb- 
^iBRE.— He  Sinned  Wilfully.— The  Penalty  of  Sin  not  Unjust,  nor  Too 
SsvBRE,— The  Wisdom,  Love  and  Justice  Displayed  in  Coi«demnin«  Au. 
Ot  AcAMi— God's  Law  Umversal. 

STUDY  VIII.  ^ 
THE  DAY  OF  JUDGMENT. 

Tub  GftWERAL  View  of  the  Day  of  Judgment. — Is  it  Scriptural  ?—Th« 
Terms,  Judgment  and  Day,  Defined.— Several  Judgment  Days  Referred 
TO  IN  THB  Scriptures.— The  First  Judgment  Day  and  its  Results  —An- 


OTRBK  Appoththd  — Thk  Judgb.— Thb  Craractbr  op  tkb  Coicimo  JtroO* 
MBNT. — Similarity  and  Dissimilarity  of  thh  First  and  Sbcond  Judg- 
»fKNTS. — The  World's  Present  Accountability. — Two  Intkrybning  Judg- 
MKNTS  and  Their  Objects.— Widely  Different  Estimatbs  op  thb  ComM 
Jodgmbnt. — How  Prophets  and  Apostles  Viewkd  it.         .         .         .  sfp 

STUDY  IX. 
RANSOM  AND  RESTITUTION. 

Thb  RBSTmmoN  Guaranteed  by  the  Ransom.— Not  ErHRLASTiifo  Lm, 

BUT  A  Trial  for  it.  Secured  by  the  Ransom. — The  Conditions  and  Ad- 

TANTAGES  OF  THB  TrIAL. — ChRIST's  SACRIFICE  NeCESSARY. — HoW  THE  RaCB 

Could  be  and  was  Redeemed  by  the  Death  of  One. — Faith  and  Works 
Still  Necessary — The  Wages  of  Wilful  Sin  Certain. — Will  there  bb 
Room  on  the  Earth  for  the  Resurrected  Millions? — Restitution  vkr- 
sus  EvoLxrrioN.  ........ 

STUDY  X. 

SPIRITUAL  AND  HUMAN  NATURES  SEPARATE  AND 
DISTINCT. 

Common  Misapprehensions. — Earthly  or  Human  and  Heavenly  o«  Sns- 
rruAL  Natures.— Earthly  Glory  and  Heavenly  Glory.— Biblb  Testi- 
mony Regarding  Spirit  Beings. — Mortality  and  Immortality, — Cam 
Mortal  Beings  Ha\-e  Everlasting  Life  ?— Justice  in  the  Bestowmbnt 
of  Favors. — A  Supposed  Principle  Examined. — Variety  in  Perfectioii.— 
God's  Sovereign  Rights. — God's  PRO\asiON  for  Man  a  Satisfying  Poh- 
TioN. — The  Election  of  the  Body  of  Christ. — How  thbik  CHAim  o9 
Kature  is  Effectbs.         ........  ||§ 

STUDY  XI, 

THE  THREE  WAYS— THE  BROAD  WAY,  THE  NARROW 
WAY,  THE  HIGHWAY. 

Thb  Broad  Road  to  Destruction.— The  Narrow  Way  to  Lipb.— What  m 
Life? — The  DmNE  Nature. — The  Relationship  of  the  Divine  and 
Human  Natures. — The  Reward  at  the  End  op  the  Narrow  Way. — Thb 
High  Calling  Limited  to  the  Gospel  Age. — Difficulties  and  Dangers  op 
thb  Narkow  Way.— Thb  Highway  of  Holiness.      .        .        .        .  aof 

STUDY  XII. 

EXPLANATION  OF  CHART  REPRESENTING  THE  PLAN 
OF  THE  AGES. 

The  Ages. — The  Harvests. — Planes  of  Actual  and  Rbckonbd  Standimc. 
The  Course  op  our  Lord  Jesus. — The  Course  of  His  Followers. — Thrsb 
Classes  in  the  Nominal  Church. — Separation  in  the  Harvest. — The 
Akointed  Class  Glorified. — The  Great  Tribulation  Class. — Thb  Taus 
BuBMBo.— Thb  Wokud  Bus8ss,«-Tub  Outcomb  Glouovs.  .  am 


STUDY  XIII. 


THE  KINGDOMS  OF  THIS  WORLD. 

TUK  Fbbt  DcKimoN. — Its  Fowbiturb. — Its  Redbmption  and  RpsronxTtatk 
—The  TvncAL  Kingdom  of  God. — Thb  Usurper.— Two  Phases  of  thb 
Prksbnt  Dominion. — The  Powers  that  be.  Ordained  of  God.— Nebuchad- 
hkxzar's  View  of  Them.— Daniel's  View  and  Interpretation. — The  King- 
doms OF  this  World  viewed  from  another  Standpoint.— The  Proper  Re- 
lationship OF  the  Church  to  Present  Governments. — The  Divine  Right 
OP  Kings  Briefly  Examined. — Claims  of  Chrjstekjx>m  Fausb. — A  BBrm 
Hon  ZM  TUB  Fifth  Univbrsai.  Empire.     .      .        .        .        .        •  aff 

STUDY  XIV. 
THE  KINGDOM  OF  GOD. 

FfcOKHfENCB  Of   Tmt  SUBJBCT.— ThB    CHARACTER    OF   THE  KmCDOM.— Th« 

Kingdom  During  the  Gospel  Age. — False  Views  Corrected  by  Paul. — 
Results  of*  Faisb  Ideas  of  thb  Kingdom. — Two  Phases  of  the  BCiNCDoai 
OP  God.— The  Spiritual  Phase  and  its  Work. — The  Earthly  Phasb 
aku  its  Work. — Their  Harmonious  Operation. — The  Glory  of  thb 
Earthly  Phase. — Thb  Glory  of  the  Heavenly  Phase. — The  Covenant 
Root  from  which  Thesb  Branches  Grow. — The  Earthly  Phase  of  thb 
Kingdom,  Israelitish. — Thb  Lost  Tribes. — The  Heavenly  Jerusalem.— 
IsRABL  A  Typical  Peoplb. — Israel's  Loss  and  Recovery. — The  Elect 
Classes. — The  Heirs  of  the  Kingdom. — The  Iron  Rule. — An  Illustra- 
tion OF  the  Object  op  the  Millennial  Rbign. — The  Kingdom  Deltvbrbd 
TO  Tus  Fatubr.— God's  Original  Design  Fuu.y  Accomflishbo.    .     .  ajg 

STUDY  XV. 

THE  DAY  OF  JEHOVAH. 

Thb  "  Day  of  Jehovah,"  thb  "  Day  of  Vengeance,"  thb  "  Day  op  Wrath." 
— A  Time  of  Great  Trouble. — Its  Cause. — The  Bible's  Testimony  Rbgabd- 
iHG  rr. — Its  Fire  and  Storm,  Its  Shaking  and  Melting,  Shown  to  be  Sym- 
bolic.— David's  Testimony. — The  Revelator's  Testimony. — The  Present 
Situation  and  the  Future  Outlook  as  Viewed  by  the  Opposing  Parties, 
Capitalists  and  Wage-Workers. — A  Remedy  Which  Will  Not  Succeed. — 
The  Veil  Lifted  and  Light  Admitted  Just  in  Due  Time. — The  Proof  of 
This. — The  Condition  of  the  Saints  During  the  Trouble,  and  Tubir 
Proper  Attitude  Toward  It.     o        .        .        .        ,        .        •  Jtg 

STUDY  XVL 
CONCLUDING  THOUGHTS, 


Ooa  Durr  T  >wari>  thb  Tkuth.— Its  Cost,  Its  Vai.i;b,  Its  PBom. 


SCRIF>TXJRE  STXJDIE^S. 


STUDY  I. 


EARTH*  S  NIGHT  OF  SIN  TO  TERMINATE  IM  A 

MORNING  OF  JOY. 


>>.NioHT  OP  Wbbping  and  a  Morniwg  of  Joy. — Two  Mbthoos  of  Sbuino 
Truth. — The  Method  Herein  Pursued. — Scope  of  the  Work. — A  Dif- 
PBRENCB  Between  the  REVERBhrr  Study  of  the  Scriptures  and  the  Da»- 
9KHOUS  Habit  of  Speculation. — The  Object  of  Prophecy. — The  Present 
Religious  Condition  of  the  World  Viewed  from  Two  Standpoint*. — 
Egyptia.n  Darkness. — A  Bow  of  Promise. — The  Path  of  the  Just  Pro- 
gressive.— Cause  OFTHE  Great  Apostasy. — The  Reformation. — TheSamk 
Cause  Again  Hinders  Real  Progress.— Pekfection  of  Knowle£>cb  Not 
A  Thing  of  the  Past,  but  of  the  Future. 


'HE  TITLE  of  this  series  of  Studies— "The  Divine 


Plan  of  the  Ages,"  suggests  a  progression  in  the  Di- 
vine arrangement  foreknown  to  our  God  and  orderly.  We 
believe  the  teachings  of  Divine  revelation  can  be  seen  to  be 
both  beautiful  and  harmonious  from  this  standpoint  and 
from  no  other.  The  period  in  which  sin  is  permitted  has 
been  a  dark  night  to  humanity,  never  to  be  forgotten ;  but 
the  glorious  day  of  righteousness  and  divine  favor,  to  be 
ushered  in  by  Messiah,  who,  as  the  Sun  of  Righteousness, 
shall  arise  and  shine  fully  and  clearly  into  and  upon  all, 
bringing  healing  and  blessing,  will  more  than  counterbal- 
ance the  dreadful  night  of  weeping,  sighing,  pain,  sick- 
ness and  death,  in  which  the  groaning  creation  has  been  so 
long.  *'  Weeping  may  endure  for  a  night,  but  joy  cometh 
in  the  morning." — Psa.  30:5.  (9) 


lO 


The  Plan  of  the  Ages, 


As  though  by  instindl,  the  whole  creation,  while  it  groans 
and  travails  in  pain,  waits  for,  longs  for  and  hopes  for  the 
DAY,  calling  it  the  Golden  Age ;  yet  men  grope  blindly, 
because  not  aware  of  the  great  Jehovah's  gracious  purposes. 
But  their  highest  conceptions  of  such  an  age  fall  far  short 
of  what  the  reality  will  be.  The  great  Creator  is  preparing 
a  feast  of  fat  things,"  which  will  astound  his  creatures, 
and  be  exceedingly,  abundantly  beyond  what  they  could 
reasonably  ask  or  expedt.  And  to  his  wondering  creatures, 
looking  at  the  length  and  breadth,  the  height  and  depth  of 
the  love  of  God,  surpassing  all  expe6lation,  he  explains : 

My  thoughts  are  not  your  thoughts,  neither  are  your  ways 
my  ways,  saith  the  Lord ;  for  as  the  heavens  are  higher  than 
the  earth,  so  are  my  ways  higher  than  your  ways,  and  my 
thoughts  than  your  thoughts." — Isa.  55  :  8,  9. 

Though  in  this  work  we  shall  endeavor,  and  we  trust  with 
success,  to  set  before  the  interested  and  unbiased  reader  the 
plan  of  God  as  it  relates  to  and  explains  the  past,  the  pres- 
ent and  the  future  of  his  dealings,  in  a  way  more  harmonious, 
beautiful  and  reasonable  than  is  generally  understood,  yet 
that  this  is  the  result  of  extraordinary  wisdom  or  ability  on 
the  part  of  the  writer  is  positively  disclaimed.  It  is  the 
light  from  the  Sun  of  Righteousness  in  this  dawning  of  the 
Millennial  Day  that  reveals  these  things  as  "  present  truth," 
now  due  to  be  appreciated  by  the  sincere — the  pure  in  heart. 

Since  skepticism  is  rife,  the  very  foundation  of  true  re- 
ligion, and  the  foundation  of  truth,  is  questioned  often, 
even  by  the  sincere.  We  have  endeavored  to  uncover 
enough  of  the  foundation  upon  which  all  faith  should  be 
built — the  Word  of  God — to  give  confidence  and  assurance 
in  its  testimony,  even  to  the  unbeliever.  And  we  have  en- 
deavored to  do  this  in  a  manner  that  will  appeal  to  and  can 
be  accepted  by  reason  as  a  foundation.  Then  we  have  en- 
deavored to  build  upon  that  foundation  the  teachings  of 


Jay  in  (he  Morning.  ii 

Scripture,  in  such  a  manner  that,  so  far  as  possible,  purely- 
human  judgment  may  try  its  squares  and  angles  by  the  most 
cxa6ling  rules  of  justice  which  it  can  command. 

Believing  that  the  Scriptures  reveal  a  consistent  and  har- 
monious plan,  which,  when  seen,  must  commend  itself  to 
every  san6lified  conscience,  this  work  is  published  in  the 
hope  of  assisting  students  of  the  Word  of  God,  by  suggest- 
ing lines  of  thought  which  harmonize  with  each  other  and 
with  the  inspired  Word.  Those  who  recognize  the  Bible 
as  the  revelation  of  God's  plan — and  such  we  specially  ad- 
dress—  will  doubtless  agree  that,  if  inspired  of  God,  its  teach- 
ings must,  when  taken  as  a  whole,  reveal  a  plan  harmonious 
and  consistent  with  itself,  and  with  the  charadler  of  its 
Divine  Author.  Our  objedl  as  truth-seekers  should  be  to 
obtain  the  complete,  harmonious  whole  of  God's  revealed 
plan ;  and  this,  as  God's  children,  we  have  reason  to  expe<9:, 
since  it  is  promised  that  the  spirit  of  truth  shall  guide  us 
into  all  truth. — John  i6  :  13. 

As  inquirers,  we  have  two  methods  open  to  us.  One  is 
to  seek  among  all  the  views  suggested  by  the  various  sedls 
of  the  church,  and  to  take  from  each  that  element  which 
we  might  consider  truth — an  endless  task.  A  difficulty  which 
we  should  meet  by  this  method  would  be,  that  if  our  judg- 
ment were  warped  and  twisted,  or  our  prejudices  bent  in 
any  diredion — and  whose  are  not? — these  difficulties  would 
prevent  our  correal  seledtion,  and  we  might  choose  the  er- 
ror and  rejedl  the  truth.  Again,  if  we  should  adopt  this  as 
our  method  we  should  lose  much,  because  the  truth  is  pro- 
gressive, shining  more  and  more  unto  the  perfedl  day,  to 
those  who  search  for  it  and  walk  in  the  light  of  it,  while 
the  various  creeds  of  the  various  sedls  are  fixed  and  station- 
ary, and  were  made  so  centuries  ago.  And  each  of  them 
must  contain  a  large  proportion  of  error,  since  each  in  some 
important  respeds  contradidts  the  others.    This  method 


The  Plan  of  the  Ages. 


would  lead  into  a  labyrinth  of  bewilderment  and  confusion. 
The  other  method  is  to  divest  our  minds  of  all  prejudice, 
and  to  remember  that  none  can  know  more  about  the  plans 
of  God  than  he  has  revealed  in  his  Word,  and  that  it  was 
given  to  the  meek  and  lowly  of  heart ;  and,  as  such,  earnest- 
ly and  sincerely  seeking  its  guidance  and  instru(5lion  only, 
we  shall  by  its  great  Author  be  guided  to  an  understanding 
of  it,  as  it  becomes  due  to  be  understood,  by  making  use 
of  the  various  helps  divinely  provided.  See  Eph.  4  s  11-16. 

As  an  aid  to  this  class  of  students^  this  work  is  specially 
designed.  It  will  be  noticed  that  its  references  are  to  Scrip- 
ture only,  except  where  secular  history  may  be  called  in  to 
prove  the  fulfilment  of  Scripture  statements.  The  testimony 
of  modem  theologian's  has  been  givewi  no  weight,  and  that 
of  the  so-called  Early  Fathers  has  been  omitted.  Many  of 
them  have  testified  in  harmony  with  thoughts  herein  ex- 
pressed, but  we  believe  it  to  be  a  c  mmon  failing  of  the 
present  and  all  times  for  men  to  believe  certain  dodlrines 
because  others  did  so,  in  whom  they  had  confidence.  This 
is  manifestly  a  fruitful  cause  of  error^  for  many  good  people 
have  believed  and  taught  error  in  all  good  conscience,  (A(5ls 
26 :  9.)  Truth-seekers  should  empty  their  vessels  of  the 
muddy  waters  of  tradition  and  fill  them  at  the  fountain  of 
truth — God's  Word,  And  no  religious  teaching  should  have 
weight  except  as  it  guides  the  truth-seeker  to  that  fountainc 

For  even  a  general  and  hasty  examination  of  the  whole 
Bible  and  its  teaching,  this  work  is  too  small ,  but,  recogniz- 
ing the  haste  of  our  day,  we  have  endeavored  to  be  as  brief 
as  the  importance  of  the  subje(5ls  seemed  to  permit. 

To  the  interested  student  we  would  suggest  that  it  will 
be  useless  for  him  to  scan  or  skim  over  this  work,  and  hope 
to  obtain  the  force  and  harmony  of  the  plan  suggested,  and 
the  Scripture  evidences  herein  presented.  We  have  endeav- 
ored throixghout  to  preseiat  the  vmoias  fragments  of  trathj 


Joy  in  tki  Momiftg,  13 

not  only  in  such  language,  but  also  in  such  order,  as  would 
best  enable  all  classes  of  readers  to  grasp  the  subje6l  and 
general  plan  clearly.  While  thorough  and  orderly  study  is 
necessary  to  the  appreciation  of  any  of  the  sciences,  it  is 
specially  so  in  the  science  of  Divine  revelation.  And  in 
this  work  it  is  doubly  necessary,  from  the  fa(5t  that  in  addi- 
tion to  its  being  a  treatise  on  divinely  revealed  truths,  it  is 
an  examination  of  the  subjedl  from,  so  far  as  we  know,  an 
altogether  different  standpoint  from  that  of  any  other  work. 
We  have  no  apology  to  offer  for  treating  many  subje6ls  usually 
negledled  by  Christians — among  others,  the  coming  of  our 
Lord,  and  the  prophecies  and  symbolism  of  the  Old  and 
New  Testaments.  No  system  of  theology  should  be  pre- 
sented, or  accepted,  which  overlooks  or  omits  the  most 
prominent  features  of  Scripture  teaching.  We  trust,  how- 
ever, that  a  wide  distindtion  will  be  recognized  between  the 
earnest,  sober  and  reverent  study  of  prophecy  and  other 
scriptures,  in  the  light  of  accomplished  historic  facts,  to 
obtain  conclusions  which  sandlified  common  sense  can  ap- 
prove, and  a  too  common  pra6tice  of  general  speculation, 
which,  when  applied  to  divine  prophecy,  is  too  apt  to  give 
loose  rein  to  wild  theory  and  vague  fancy.  Those  who 
fell  into  this  dangerous  habit  generally  develop  into  proph- 
ets (?)  instead  of  prophetic  students. 

No  work  is  more  noble  and  ennobling  than  the  reverent 
study  of  the  revealed  purposes  of  God — which  things  the 
angels  desire  to  look  into."  (i  Pet.  i  :  12.)  The  fa<5t  that 
God's  wisdom  provided  prophecies  of  the  future,  as  well  as 
statements  regarding  the  present  and  the  past,  is  of  itself  a 
reproof  by  Jehovah  of  the  foolishness  of  some  of  his  chil- 
dren, who  have  excused  their  ignorance  and  negle<5l  of  the 
study  of  His  Word  by  saying:  There  is  enough  in  the 
fifth  chapter  of  Matthew  to  save  any  man."  Nor  should  we 
Kippose  that  prophecy  was  given  merely  to  satisfy  curiosity 


14 


The  Fh%  #  eM  Ages. 


concerning  the  fiiturCo  Its  obje^  evidently  is  to  make  the 
consecrated  child  of  God  acquainted  with  his  Father's  plans, 
thus  to  enlist  his  interest  and  sympathy  in  the  same  plans, 
and  to  enable  him  to  regard  both  the  present  and  the  future 
from  God's  standpoint.  When  thus  interested  in  the  Lord's 
work,  he  may  serve  with  the  spirit  and  with  the  understand- 
ing also ;  not  as  a  servant  merely,  but  as  a  child  and  heir. 
Revealing  to  such  what  shall  be,  counteracts  the  influence 
of  what  now  is.  The  effect  of  careful  study  cannot  be  other- 
wise  than  strengthening  to  faith  and  stimulating  to  holiness. 

In  ignorance  of  God's  plan  for  the  recovery  of  the  world 
from  sin  and  its  consequences,  and  under  the  false  idea  that 
the  nominal  church,  in  its  present  condition,  is  the  sole 
agency  for  its  accomplishment,  the  condition  of  the  world 
to-day,  after  the  Gospel  has  been  preached  for  nearly  nine- 
teen centuriesp  is  such  as  to  awaken  serious  doubt  in  every 
thoughtful  mind  so  misinformed.  And  such  doubts  are  not 
easily  surmounted  with  anything  short  of  the  truth.  In  fa(Sl, 
to  every  thoughtful  observer,  one  of  two  things  must  be  ap- 
parent :  either  thi  church  has  made  a  great  mistake  in  sup- 
posing that  in  the  present  age,  and  in  her  present  condition, 
her  office  has  been  to  convert  the  world,  or  else  God's  plan 
has  been  a  miserable  failure.  Which  horn  of  the  dilemma 
shall  we  accept  ?  Many  have  accepted,  and  many  more 
doubtless  will  accept,  the  latter,  and  swell  the  ranks  of  in- 
fidelity, either  covertly  or  openly.  To  assist  such  as  are 
honestly  falling  thus,  is  one  of  the  obje6ls  of  this  volume. 
On  page  sixteen  we  present  a  diagram,  published  by  the 
London  Missionary  Society,'*  and  afterward  in  the  United 
States  by  the  Women's  Presbyterian  Board  of  Missions.'* 
It  is  termed  "  A  Mute  Appeal  on  Behalf  of  Foreign  Mis- 
sions.** It  tells  a  sad  tale  of  darkness  and  ignorance  of  the 
only  name  given  under  heaven,  or  among  men,  whereby 
we  must  be  saved. 


Joy  hi  Ihe  Mortttn^, 


The  PFafc/tman—the  "  Y.  M.  C.  A."  journal  of  Chieago 
— ^mblishcd  this  same  diagram,  and  commenting  on  it  said : 

The  ideas  of  some  are  very  misty  and  indefinite  in  re- 
gard to  the  world's  spiritual  condition.  We  hear  of  glorious 
revival  work  at  home  and  abroad,  of  fresh  missionary  efforts 
in  various  dire6tions,  of  one  country  after  another  opening 
to  the  gospel,  and  of  large  sums  being  devoted  to  its  spread : 
and  we  get  the  idea  that  adequate  efforts  are  being  made 
for  the  evangelization  of  the  nations  of  the  earth.  It  is  es- 
timated to-day  that  the  world's  population  is  1,424,000,000, 
and  by  studying  the  diagram  we  will  see  that  considerably 
more  than  one-half — nearly  two-thirds — are  still  totally 
heathen,  and  the  remainder  are  mostly  either  followers  of 
Mohammed  or  members  of  those  great  apostate  churches 
whose  religion  is  practically  a  Christianized  idolatry,  and 
who  can  scarcely  be  said  tp  hold  or  teach  the  gospel  of 
Christ.  Even  as  to  the  116  millions  of  nominal  Protest- 
ants, we  must  remember  how  large  a  proportion  in  Ger- 
many, England  and  this  country  have  lapsed  into  infi- 
delity— a  darkness  deeper,  if  possible,  than  even  that  of 
heathenism — and  how  many  are  blinded  by  superstition,  or 
buried  in  extreme  ignorance ;  so  that  while  eight  millions 
of  Jews  still  rejecft  Jesus  of  Nazareth,  and  while  more  than 
300  millions  who  bear  his  name  have  apostatized  from  his 
faith,  170  millions  more  bow  before  Mohammed,  and  the 
vast  remainder  of  mankind  are  to  this  day  worshipers  of 
stocks  and  stones,  of  their  own  ancestors,  of  dead  heroes 
or  of  the  devil  himself ;  all  in  one  way  or  other  worshiping 
and  serving  the  creature  instead  of  the  Creator,  who  is  God 
over  all,  blessed  forever.  Is  there  not  enough  here  to  sad- 
den the  heart  of  thoughtful  Christians?" 

Truly  this  is  a  sad  pidlure.  And  though  the  diagram 
represents  shades  of  difference  between  Heathens,  Moham- 
medans and  Jews,  all  are  alike  in  total  ignorance  of  Christ. 
Some  might  at  first  suppose  that  this  view  wdth  reference  to 
the  proportion  of  Christians  is  too  dark  and  rather  over- 
drawn, but  we  think  the  reverse  of  this.  It  shows  nominal 
Christianity  in  the  brightest  colors  possible.   For  instance, 


i6  1^  P^n  of  the  Ageio 

DIAGRAM 

ExmBiranrG  TSts  Actuas.  and  RBi^xnrB  Numbers  ov  Mawksmo  Cukssmn 
According  to  Religion 


Mobamaw-  Roman         Greek  Protest 

HeatiiciL         dans            lews  Catholics  CathoUcs.  wts. 

856              iTo                S  ioc             84  ss6 

^ill^^sA        mSJjQoias  oa^IHoffis  imiiUoQe.  ^uiiioas^  ^RlSUoan 


Jt^     the  Morning* 


the  T 1 6, 000,000  put  down  as  Protestant  is  ixi  in  excess  oC 
the  true  number.  Sixteen  millions  would,  we  believe,  more 
nearly  express  the  number  of  professing  church  members  of 
adult  years,  and  one  million  would,  we  fear,  be  far  too  lib- 
eral  an  estimate  of  the  "little  flock,"  the  " san6lified  in 
Christ  Jesus,"  who  "  walk  not  after  the  flesh,  but  after  the 
Spirit."  It  should  be  borne  in  mind  that  a  large  propor- 
tion of  church  members,  always  numbered  in  the  reckoning, 
&re  young  children  and  infants.  Specially  is  this  the  case 
in  the  countries  of  Europe.  In  many  of  these,  children 
are  reckoned  church  members  from  earliest  infancy. 

But  dark  as  this  picture  appears,  it  is  not  the  darkest 
pi(5lure  that  fallen  humanity  presents.  The  above  cut  rep- 
roicnts  only  the  present  living  generations.  When  we  con- 
sider the  fa<5l  that  century  after  century  of  the  six  thousand 
years  past  has  swept  away  other  vast  multitudes,  nearly  all 
of  whom  were  enveloped  in  the  same  ignorance  and  sin, 
how  dark  is  the  scene  !  Viewed  from  the  popular  stand- 
point, it  is  truly  an  awful  pi6lure. 

The  various  creeds  of  to-day  teach  that  all  of  these  bil- 
lions of  humanity,  ignorant  of  the  only  name  under  heaven 
by  which  we  must  be  saved,  are  on  the  straight  road  to 
everlasting  torment ;  and  not  only  so,  but  that  all  of  those 
116,000,000  Protestants,  except  the  very  few  saints,  are  sure 
of  the  same  fate.  No  wonder,  then,  that  those  who  believe 
such  awful  things  of  Jehovah's  plans  and  purposes  should 
be  zealous  in  forwarding  missionary  enterprises — the  won- 
der is  that  they  are  not  frenzied  by  it.  Really  to  believe 
thus,  and  to  appreciate  such  conclusions,  would  rob  life  of 
every  pleasure,  and  shroud  in  gloom  every  bright  prospedt 
of  nature. 

To  show  that  we  have  not  misstated  "Orthodoxy"  <m 
the  subjeft  of  the  fate  of  the  heathen,  we  quote  from  the 
pamphlet — "  A  Mute  Appeal  on  Behalf  of  Foreign  Mis- 


The  Plan  of  the  Ages, 


sions  " — in  which  the  diagram  was  published.  Its  conclud- 
ing sentence  is :  Evangelize  the  mighty  generations  abroad 
— the  one  thousand  million  souls  who  are  dying  in  Christ- 
less  despair  at  the  rate  of  100,000  a  day." 

But  though  this  is  the  gloomy  outlook  from  the  stand- 
point of  human  creeds,  the  Scriptures  present  a  brighter 
view,  which  it  is  the  purpose  of  these  pages  to  point  out. 
Instru6led  by  the  Word,  we  cannot  believe  that  God's  great 
plan  of  salvation  was  ever  intended  to  be,  or  ever  will  be, 
such  a  failure.  It  will  be  a  relief  to  the  perplexed  child  of 
God  to  notice  that  the  Prophet  Isaiah  foretells  this  very 
•  condition  of  things,  and  its  remedy,  saying:  "Behold,  the 
darkness  shall  cover  the  earth,  and  gross  darkness  the  people ; 
but  the  Lord  shall  arise  upon  thee,  and  his  glory  shall  be  seen 
upon  thee.  And  the  Gentiles  [heathen]  shall  come  to  thy 
light."  (Isa.  60:  2,  3.)  In  this  prophecy,  the  gross  dark- 
ness is  lighted  by  the  bow  of  promise :  "  The  Gentiles 
[the  nations  of  earth  in  general]  shall  come  to  thy  light." 

Not  only  have  the  continued  misery  and  darkness  of  the 
world,  and  the  slow  progress  of  truth,  been  a  mystery  to 
the  Church,  but  the  world  itself  has  known  and  felt  its 
condition.  Like  that  which  enveloped  Egypt,  it  has  been 
a  darkness  that  could  be  felt.  In  evidence  of  this,  note  the 
spirit  of  the  following  lines,  clipped  from  a  Philadelphia 
journal.  The  doubt  and  gloom,  intensified  by  the  clashing 
creeds  of  the  various  schools,  had  not  yet  been  dispelled 
from  the  writer's  mind  by  the  rays  of  divine  truth  diredt 
from  the  Word  of  God  : — 

"  Life !  great  mystery  !    Who  shall  say 
What  need  hath  God  of  this  poor  clay  ? 
Formed  by  his  hand  with  potent  skill — 
Mind,  matter,  soul  and  stubborn  will ; 
Bom  but  to  die :  sure  destiny — death. 
Then  where,  oh !  where  this  fleeting  breatji  ? 
Not  one  of  all  the  countless  throng, 


J<^  in  the  M(fming, 


Who  lived  and  died  and  suffered  long, 
Returns  to  tell  the  great  design — 
That  future,  which  is  yours  and  mine. 
"We  plead,  O  God !  for  some  new  ray 
Of  light  for  guidance  on  our  way ; 
Based  not  on  faith,  but  clearer  sight, 
Dispelling  these  dark  clouds  of  night ; 
This  doubt,  this  dread,  this  trembling  fear; 
This  thought  that  mars  our  blessings  here. 
This  restless  mind,  with  bolder  sway, 
Rejedls  the  dogmas  of  the  day 
Taught  by  jarring  seels  and  schools. 
To  fetter  reason  with  their  rules. 
We  seek  to  know  Thee  as  thou  art — 
Our  place  with  Thee — and  then  the  part 
We  play  in  this  stupendous  plan, 
Creator  Infinite,  and  man. 
Lift  up  this  veil  obscuring  sight ; 
Command  again :  *  Let  there  be  light !  * 
Reveal  this  secret  of  Thy  throne; 
We  search  in  darkness  the  unknown." 

To  this  we  reply  : — 

Life's  imsealed  mystery  soon  shall  say 
What  joy  hath  God  in  this  poor  clay. 
Formed  by  his  hand  with  potent  skill. 
Stamped  with  his  image — mind  and  will; 
Bom  not  to  die — no,  a  second  birth 
Succeeds  the  sentence — "  earth  to  earth." 
For  One  of  all  the  mighty  host. 
Who  lived  and  died  and  suffered  most, 
Arose,  and  proved  God's  great  design- 
That  future,  therefore,  yours  and  mine. 
His  Word  discloses  this  new  ray 
Of  light,  for  guidance  on  our  way ; 
Based  now  on  faith,  but  stire  as  sight. 
Dispelling  these  dark  clouds  of  night : 
The  doubt,  the  dread,  the  trembling  fear, 
Tke  thoughts  that  marred  our  blessings  here, 
N«w,  Lord,  these  minds,  whose  bolder  sway 


se 


The  Plan  of  the  Ages, 


Rejedb  the  dogmas  of  to-day, 

Taught  by  jarring  se(5ls  and  schools. 

Fettering  reason  with  their  rules, 

May  seek^  and  know  Thee  as  Thou  art^ 

Our  place  with  Thee,  and  then  the  part 

"We  play  in  this  stupendous  plan, 

Creator  Infinite,  and  man. 

Uplifts  the  veil,  revealing  quite 

To  those  who  walk  in  heaven's  light 

The  glorious  mystery  of  His  throne 

Hidden  from  ages,  now  made  known. 

Such  a  blessing  is  now  coming  to  the  world  through  the 
unfolding  of  the  divine  purpose  and  the  opening  of  the 
divine  Word,  of  which  blessing  and  revealing  this  volume 
we  trust  is  a  part. 

Those  who  will  turn  away  from  the  mere  speculations  of 
men,  and  devote  time  to  searching  the  Scriptures,  not  ex- 
cluding reason,  which  God  invites  us  to  use  (Isa.  i  :  i8), 
will  find  that  a  blessed  bow  of  promise  spans  the  heavens. 
It  is  a  mistake  to  suppose  that  those  without  faith,  and 
consequent  justification,  should  be  able  to  apprehend  clearly 
the  truth:  it  is  not  for  such.  The  Psalmist  says,  ''Light 
[truth]  is  sown  for  the  righteous."  (Psa.  97  :  11.)  For  the 
child  of  God  a  lamp  is  provided  whose  light  dispels  from 
his  pathway  much  of  the  darkness.  ''  Thy  word  is  a  lamp 
unto  my  feet,  and  a  light  unto  my  path."  (Psa.  119  :  105.) 
But  it  is  only  ''  the  path  of  the  just  "  that  is  as  the  shin- 
ing light,  that  shineth  more  and  more  unto  the  perfe6l 
day."  (Prov.  4  :  18.)  Adlually,  there  is  none  just,  none 
righteous,  no,  not  one"  (Rom.  3  :  10);  the  class  referred 
to  is  ''justified  by  faith."  It  is  the  privilege  only  of  this 
class  to  walk  in  the  pathway  that  shines  more  and  more — 
to  see  not  only  the  present  unfoldings  of  God's  plan,  but 
also  things  to  come.  While  it  is  true  that  the  path  of  each 
individual  believer  is  a  shining  one,  yet  the  special  applica- 


Jgy  in  tht  Morning, 


21 


tlon  of  this  statement  is  to  the  just  ( justified)  as  a  class. 
Patriarchs,  prophets,  apostles  and  saints  of  the  past  and 
present  have  walked  in  its  increasing  light ;  and  the  light 
will  continue  to  increase  beyond  the  present — "  unto  the 
perfe6t  day."  It  is  one  continuous  path,  and  the  one  con- 
tinuous and  increasing  light  is  the  Divine  Record,  illumiai- 
ating  as  it  becomes  due. 

Therefore,  * 'Rejoice  in  the  Lord,  ye  righteous,"  expedl- 
mg  the  fulfilment  of  this  promise.  Many  have  so  little 
fiaith  that  they  do  not  look  for  more  light,  and,  because  of 
their  unfaithfulness  and  unconcern,  they  are  permitted  to 
sit  in  darkness,  when  they  might  have  been  walking  in  the 
increasing  light. 

The  Spirit  of  God,  given  to  guide  the  Church  into  truth, 
will  take  of  the  things  written  and  show  them  unto  us ;  but 
beyond  what  is  written  we  need  nothing,  for  the  Holy 
Scriptures  are  able  to  make  wise  unto  salvation,  through 
feiith  which  is  in  Christ  Jesus. — 2  Tim.  3  :  15. 

While  it  is  still  true  that  ' '  darkness  covers  the  earth  and 
gross  darkness  the  people,"  the  world  is  not  always  to  re- 
main in  this  condition.  We  are  assured  that  the  morning 
Cometh."  (Isa.  21  :  12.)  As  now  God  causes  the  natural 
sun  to  shine  upon  the  just  and  the  unjust,  so  the  Sun  of 
Righteousness  will,  in  the  Millennial  day,  shine  for  the  bene- 
fit of  all  the  world,  and  "  bring  to  light  the  hidden  things 
of  darkness."  (i  Cor.  4:  5.)  It  will  dispel  the  noxious 
vapors  of  evil,  and  bring  life,  health,  peace  and  joy. 

Looking  into  the  past  we  find  that  then  the  light  shone 
but  feebly.  Dim  and  obscure  were  the  promises  of  past 
ages.  The  promises  made  to  Abraham  and  others,  and 
typically  represented  in  the  law  and  ceremonies  of  fleshly 
Israel,  were  only  shadows  and  gave  but  a  vague  idea  of 
Grod's  wonderful  and  gracious  designs.  As  we  reach  the 
days  of  Jesus  the  light  increases.    The  height  of  expedl- 


92 


The  Plan  of  the  Ages, 


ancy,  until  then,  had  been  that  God  would  bring  a  deliv- 
erer to  save  Israel  from  their  enemies,  and  to  exalt  them  as 
the  chief  nation  of  the  earth,  in  which  position  of  power  and 
influence  God  would  use  them  as  his  agency  for  blessing  all 
the  families  of  the  earth.  The  offer  given  them  of  heir- 
ship in  the  kingdom  of  God  was  so  different,  in  the  con- 
ditions demanded,  from  what  they  had  expected,  and  the 
prospe6ls  of  the  class  being  selected  ever  attaining  the 
greatness  promised  were,  outwardly  and  humanly  consid- 
ered, so  improbable,  that  all  but  the  few  were  thereby 
blinded  to  the  message.  And  their  blindness  and  hostility 
to  it  were  naturally  increased  when,  in  the  process  of  God's 
plan,  the  due  time  came  for  extending  the  message,  and 
making  the  invitation  to  share  in  the  promised  Kingdom 
applicable  to  every  creature  under  heaven  who  should  by 
the  exercise  of  faith  be  reckoned  a  child  of  faithful  Abra- 
ham and  an  heir  of  the  promise  made  to  him. 

But  when  the  gospel  which  Jesus  taught  came  to  be  under- 
stood after  Pentecost,  it  was  seen  by  the  Church  that  the 
blessings  for  the  world  were  to  be  of  an  enduring  charadler, 
and  that  for  the  accomplishment  of  this  purpose  the  King- 
dom would  be  spiritual,  and  composed  of  Israelites  indeed, 
a  "little  flock"  sele6led  from  among  both  Jews  and  Gen- 
tiles to  be  exalted  to  spiritual  nature  and  power.  Hence  we 
read  that  Jesus  brought  life  and  immortality  to  light  through 
the  gospel.  (2  Tim.  i  :  10.)  And  since  Jesus'  day  yet  more 
light  shines,  as  he  foretold  it  would,  saying,  "  I  have  many 
things  to  say  unto  you,  but  ye  cannot  bear  them  now :  how- 
beit  when  he,  the  Spirit  of  truth,  is  come,  he  will  guide  you 
into  all  truth  .  .  .  and  he  will  show  you  things  to  come.'* 
— John  16  :  12,  13. 

There  came  a  time,  however,  after  the  apostles  fell  asleep, 
when  the  majority  of  the  Church  began  to  negle<5t  the  lamp, 
and  to  look  to  human  teachers  for  leading :  and  the  teach- 


Joy  in  the  Morning. 


n 


«rs,  puffed  up  with  pride,  assumed  titles  and  offices,  and 

began  to  lord  it  over  God's  heritage.  Then  by  degrees 
there  came  into  existence  a  special  class  called  the  clergy/' 
who  regarded  themselves,  and  were  regarded  by  others,  as 
the  proper  guides  to  faith  and  pi*a6tice,  aside  from  the  Word 
of  God.  Thus  in  time  the  great  system  of  Papacy  was  de- 
veloped by  an  undue  respedl  for  the  teachings  of  fallible 
men  and  a  negle6t  of  the  Word  of  the  infallible  God. 

Serious  indeed  have  been  the  evil  results  brought  about  by 
this  negledl  of  truth.  As  all  know,  both  the  church  and 
the  civilized  world  were  almost  wholly  enslaved  by  that  sys- 
tem, and  led  to  worship  the  traditions  and  creeds  of  men. 
From  this  slavery  a  bold  and  blessed  strike  for  liberty  and 
the  Bible  was  made,  in  what  is  known  as  The  Reformation. 
God  raised  up  bold  champions  for  his  Word,  among  whom 
were  Luther,  Zwingli,  Melanchthon,  Wycliffe,  Knox  and 
others.  These  called  attention  to  the  fa6l  that  Papacy  had 
laid  aside  the  Bible  and  substituted  the  decrees  and  dogmas 
of  the  church,  and  pointed  out  a  few  of  its  erroneous  teach- 
ings and  pra6lices,  showing  that  they  were  built  upon  tra- 
dition, contrary  to  truth,  and  opposed  to  God's  Word. 
These  reformers  and  their  adherents  were  called  Protestants, 
because  they  protested  against  Papacy,  and  claimed  the 
Word  of  God  as  the  only  corredl  rule  of  faith  and  pra<5lice. 
Many  faithful  souls  in  the  days  of  the  Reformation  walked 
in  the  light,  so  far  as  it  was  then  shining.  But  since  their 
day  Protestants  have  made  little  progress,  because,  instead 
of  walking  in  the  light,  they  have  halted  around  their  favor- 
ite leaders,  willing  to  see  as  much  as  they  saw  but  nothing 
more.  They  set  boundaries  to  their  progress  in  the  way  of 
truth,  hedging  in,  with  the  little  truth  they  had,  a  great 
deal  of  error  brought  along  from  the  "mother"  church. 
For  the  creeds  thus  formulated  many  years  ago,  the  majori- 
tv  of  Christians  have  a  superstitious  reverence,  supposini^ 


94 


Th6  Fian  4  ike  Ages. 


tliat  no  more  can  be  knowik  <&t  God's  plans  now  than  was 
known  by  the  Reformers. 

This  mistake  has  been  an  expensive  one ;  for^  aside  from 
the  fadl  that  but  fe^  great  prmciples  of  truth  were  then  re- 
covered from  the  rubbish  of  error,  there  are  special  features 
of  truth  constantly  becoming  due,  and  of  these  Christians 
have  been  deprived  by  their  creed  fenceSo  To  illustrate : 
It  was  a  truth  in  Noah's  day,  and  one  which  required  the 
faith  of  all  who  would  walk  in  the  light  then,  that  a  flood 
was  coming,  while  Adam  and  others  had  known  nothing  of 
it.  It  would  not  be  preaching  truth  now  to  preach  a  com- 
ing flood,  but  there  are  other  dispensational  truths  constant- 
ly becoming  due,  of  which,  if  walking  in  the  light  of  the 
lamp,  we  shall  know  ;  so,  if  we  have  all  the  light  which  was 
due  several  hundred  years  ago,  and  that  only,  we  are  meas- 
urably in  darknesSc 

God's  Word  is  a  great  storehouse  of  food  for  hungry 
pilgrims  on  the  shining  pathway.  There  is  milk  for  babes, 
and  strong  meat  for  those  more  developed  (i  Pet.  2:21 
Heb.  5  :  14)  ;  and  not  only  so,  but  it  contains  food  adapted 
to  the  difl'erent  seasons  and  conditions  ^  and  Jesus  said  the 
faithful  servant  should  bring  forth  meat  in  due  season  for 
the  household  of  faith — things  new  and  old,**  from  the 
storehouse.  (Luke  12  :  42;  Matt.  13  :  52.)  It  would  be 
impossible  to  bring  forth  such  things  from  any  sectarian 
creed  or  storehouse.  We  might  bring  forth  some  things 
old  and  good  from  each,  but  nothing  new.  The  truth  con- 
tained in  the  creeds  of  the  various  se6ts  is  so  covered  and 
mixed  with  error  that  its  inherent  beauty  and  real  value  are 
not  discernible.  The  various  creeds  continually  confli(5l 
and  clash ;  and  as  each  claims  a  Bible  basis,  the  confusion 
of  thought,  and  evident  discord,  are  charged  to  God's 
Word.  This  has  given  rise  to  the  common  proverb :  *  *  The 
Bible  is  an  old  fiddle,  upon  which  any  tune  can  be  played." 


Joy  in  the  Morning, 


How  expressive  is  this  of  the  infidelity  of  our  times,  oc- 
casioned by  misrepresentations  of  God's  Word  and  charac- 
ter by  human  traditions,  together  with  the  growth  of  intel- 
ligence which  will  no  longer  bow  in  blind  and  superstitions 
reverence  to  the  opinions  of  fellow-men,  but  demands  a 
reason  for  the  hope  that  is  in  us.  The  faithful  student  of 
the  Word  should  be  able  always  to  give  a  reason  for  his 
hope.  The  Word  of  God  alone  is  able  to  make  wise,  and 
is  profitable  for  doctrine,  instru<5lion,  etc.,  ''that  the  man  of 
God  may  be  perfect,  thoroughly  furnished^  (i  Pet.  3  :  15  ; 
2  Tim.  3  :  15-17.)  Only  this  one  storehouse  contains  an 
exhaustless  supply  of  things  both  new  and  old — meat  in 
due  season  for  the  household.  Surely  no  one  who  believes 
the  Scripture  statement  that  '*the  path  of  the  just  shineth 
more  and  more  unto  the  perfe(5l  day ' '  will  claim  that  the 
perfedt  day  came  in  Luther's  time ;  and  if  not,  we  do  wcU 
that  we  take  heed  to  our  lamp  as  unto  *' a  light  that  shineth. 
in  a  dark  place  until  the  day  dawn." — 2  Pet.  i  :  19. 

Nor  is  it  sufficient  that  we  find  ourselves  now  in  the  path 
of  light;  we  must  walk  in  the  light, continue  to  make 
progress,  else  the  light,  which  does  not  stop,  will  pass  on 
and  leave  us  in  darkness.  The  difficulty  with  many  is  that 
they  sit  down,  and  do  not  follow  on  in  the  path  of  light. 
Take  a  concordance  and  examine  the  texts  under  the  words 
sit  and  stand,  then  compare  these  with  those  found  under 
the  words  walk  and  run,  and  you  will  find  a  great  contrast : 
Men  sit  in  darkness,"  and  with  "the  scornful,"  and  stand 
among  the  ungodly,  but  '^walk  in  the  light,"  and  run 
for  the  prize." — Isa.  42  :  7  ;  Psa.  1:1;  Heb.  12:1. 

Perfedlion  of  knowledge  is  not  a  thing  of  the  past,  but 
of  the  future — the  very  near  future,  we  trust ;  and  until  we 
recognize  this  fa<5l  we  are  unprepared  to  appreciate  and  ex- 
pe<5l  fresh  unfoldings  of  our  Father's  plan.  True,  we  still 
fffi  back  to  the  words  of  the  prophets  and  apostles  for  all 


s6 


Tk£  Fiim  ^  the  A^es. 


knowledge  of  the  present  and  the  future ;  Hot,  howerer,  be- 
cause they  always  understood  God's  plans  and  purposes  better 
than  we,  but  because  God  used  them  as  his  mouthpieces  U 
communicate  to  us,  and  to  all  the  Church  throughout  the 
Christian  Age,  truth  relative  to  his  plans,  as  fast  as  it  becomes 
due.  This  fa6l  is  abundantly  proven  by  the  apostles.  Paul 
tells  us  that  God  has  made  known  to  the  Christian  Church 
the  mystery  (secret)  of  his  will  which  he  had  purposed  in 
himself,  and  had  never  before  revealed,  though  he  had  it 
recorded  in  dark  sayings  which  could  not  be  understood 
until  due,  in  order  that  the  eyes  of  our  understanding  should 
be  opened  to  appreciate  the  high  calling'*^  designed  ex- 
clusively for  believers  of  the  Christian  Age.  (Eph.  i  :  9,  lo, 
17,  18;  3:  4-6.)  This  shows  us  clearly  that  neither  the 
prophets  nor  the  angels  understood  the  meaning  of  the 
prophecies  uttered.  Peter  says  that  when  they  inquired 
anxiously  to  know  their  meaning,  God  told  them  that  the 
truths  covered  up  in  their  prophecies  were  not  for  them- 
selves, but  for  us  of  the  Christian  Age.  And  he  exhorts  the 
Church  to  hope  for  still  further  grace  (favor,  blessing)  in 
this  direction — yet  more  knowledge  of  God's  plans. — 
1  Pet,  1 :  10-13. 

It  is  evident  that  though  Jesus  promised  that  the  Church 
should  be  guided  into  all  truth,  it  was  to  be  a  gradual  unfold- 
ing. While  the  Church,  in  the  days  of  the  apostles,  was 
free  from  many  of  the  errors  which  sprang  up  under  and  in 
Papacy,  yet  we  cannot  suppose  that  the  early  church  saw  as 
deeply  or  as  clearly  into  God's  plan  as  it  is  possible  to  see 
to-day.  It  is  evident,  too,  that  the  different  apostles  had 
different  degrees  of  insight  into  God's  plan,  though  all  their 
writings  were  guided  and  mspired  of  God,  as  truly  as  were 
the  words  of  the  prophets.  To  illustrate  differences  of 
knowledge,  we  have  but  to  remember  the  wavering  course, 
for  a  time,  of  Peter  and  the  other  apostles,  except  Paul, 


Jdy  in  fhe  Morning, 


•7 


when  the  gespel  was  beginning  to  go  to  the  Gentiles.  (AAs 
lo  :  28;  II  :  1-3  ;  Gal.  2  :  11-14.)  Peter's  uncertainty  was 
in  marked  contrast  with  Paul's  assurance,  inspired  by  the 
words  of  the  prophets,  God's  past  dealings,  and  the  diredl 
revelations  made  to  himself. 

Paul  evidently  had  more  abundant  revelations  than  any 
other  apostle.  These  revelations  he  was  not  allowed  to 
make  known  to  the  Church,  nor  fully  and  plainly  even  to 
the  other  apostles  (2  Cor.  12:4;  Gal.  2  :  2),  yet  we  can 
see  a  value  to  the  entire  church  in  those  visions  and  revela- 
tions given  to  Paul  j  for  though  he  was  not  permitted  to  tell 
what  he  saw,  nor  to  particularize  all  he  knew  of  the  myster- 
ies of  God  relating  to  the  "ages  to  come,"  yet  what  he 
saw  gave  a  force,  shading  and  depth  of  meaning  to  his 
words  which,  in  the  light  of  subsequent  fa6ls,  prophetic 
fulfilments  and  the  Spirit's  guidance,  we  are  able  to  appre- 
ciate more  fully  than  could  the  early  church. 

As  corroborative  of  the  foregoing  statement,  we  call  to 
mind  the  last  book  of  the  Bible — Revelation,  written  about 
A.  D.  96.  The  introdudlory  words  announce  it  as  a  special 
revelation  of  things  not  previously  understood.  This  proves 
conclusively  that  up  to  that  time,  at  least,  God's  plan  had 
not  been  fully  revealed.  Nor  has  that  book  ever  been,  until 
now,  all  that  its  name  implies — an  unfolding,  a  revelation. 
So  far  as  the  early  church  was  concerned,  probably  none 
understood  any  part  of  the  book.  Even  John,  who  saw 
the  visions,  was  probably  ignorant  of  the  significance  of 
what  he  saw.  He  was  both  a  prophet  and  an  apostle ;  and 
while  as  an  apostle  he  understood  and  taught  what  was  then 
"  meat  in  due  season,"  as  a  prophet  he  uttered  things  which 
would  supply  *'meat"  in  seasons  future  for  the  household. 

During  the  Christian  Age,  some  of  the  saints  sought  to 
understand  the  Church's  future  by  examining  this  symbolic 
book,  and  doubtless  all  who  read  and  understood  even  a 


The  Plan  of  the  Ages. 


part  of  its  teachings  were  blessed  as  promised.  (Rev.  i  :  3.) 
The  book  kept  opening  up  to  such,  and  in  the  days  of  the 
Reformation  was  an  important  aid  to  Luther  in  deciding 
that  the  Papacy,  of  which  he  was  a  conscientious  minister, 
was  indeed  the  "Antichrist"  mentioned  by  the  Apostle, 
the  history  of  which  we  now  see  fills  so  large  a  part  of  that 
prophecy. 

Thus  gradually  God  opens  up  his  truth  and  reveals  the 
exceeding  riches  of  his  grace;  and  consequently  much  more 
light  is  due  now  than  at  any  previous  time  in  the  Church's 
history. 

"  And  still  new  beauties  shall  we  see. 
And  still  increasing  light," 


STUDY  E. 


THE  EXISTENCE  OF  A  SUPREME  INTELLIGENT 

CREATOR  ESTABLISHED. 

EVIUBHCH  ASIDB  PROM  THE  BlBLB,  EXAMINED  IN  THB  LiGHT  OP  RbASON.— Alt 

Untenablb  Theory. — A  Reasonable  Theory. — Thb  Character  of  Goo 
Demonstrated. — Reasonablb  Deductions. 

"C  VEN  from  the  standpoint  of  the  skeptic,  a  reasonable  and 
^  candid  search  into  the  unknown,  by  the  light  of  what 
k  known,  will  guide  the  unbiased,  intelligent  reasoner  in 
the  direction  of  the  truth.  Yet  it  is  evident  that  without 
a  dire(5l  revelation  of  the  plans  and  purposes  of  God,  men 
could  only  approximate  the  truth,  and  arrive  at  indefinite 
conclusions.  But  let  us  for  the  moment  lay  aside  the  Bible, 
and  look  at  things  from  the  standpoint  of  reason  alone. 

He  who  can  look  into  the  sky  with  a  telescope,  or  even 
with  his  natural  eye  alone,  and  see  there  the  immensity  of 
creation,  its  symmetry,  beauty,  order,  harmony  and  diver- 
sity,  and  yet  doubt  that  the  Creator  of  these  is  vastly  his 
superior  both  in  wisdom  and  power,  or  who  can  suppose  for 
a  moment  that  such  order  came  by  chance,  without  a  Crea- 
tor, has  so  far  lost  or  ignored  the  faculty  of  reason  as  to  be 
properly  considered  what  the  Bible  terms  him,  a  fool  (one 
who  ignores  or  lacks  reason) :  "  The  fool  hath  said  in  his 
heart,  There  is  no  God."  However  it  happened,  at  least 
that  much  of  the  Bible  is  true,  as  every  reasonable  mind 
must  conclude ;  for  it  is  a  self-evident  truth  that  effedte 
must  be  produced  by  competent  causes.  Every  plant  and 
every  flower,  even,  speaks  volumes  of  testimony  on  this 

(29) 


30 


The  Plan  of  the  Ages, 


subje6l.  Intricate  in  constnicftion,  exquisitely  beautiful  in 
form  and  texture,  each  speaks  of  a  wisdom  and  skill  above 
the  human.  How  short-sighted  the  absurdity  which  boasts 
of  human  skill  and  ingenuity,  and  attributes  to  mere  chance 
the  regularity,  uniformity  and  harmony  of  nature  \  which 
acknowledges  the  laws  of  nature,  while  denying  that  nature 
has  an  intelligent  Lawgiver. 

Some  who  deny  the  existence  of  an  intelligent  Creator 
claim  that  nature  is  the  only  God,  and  that  from  nature  all 
forms  of  animal  and  vegetable  developments  proceeded  with- 
out the  ordering  of  intelligence,  but  governed,  they  say,  by 
"the  law  of  the  survival  of  the  fittest"  in  a  process  of  evolution. 

This  theory  lacks  proof,  for  all  about  us  we  see  that  the 
various  creatures  are  of  fixed  natures  which  do  not  evolve 
to  higher  natures  ;  and  though  those  who  hold  to  this  theory 
have  made  repeated  endeavors,  they  have  never  succeeded 
either  in  blending  different  species  or  in  producing  a  new 
fixed  variety.  No  instance  is  known  where  one  kind  has 
changed  to  another  kind.*  Though  there  are  fish  that  can 
use  their  fins  for  a  moment  as  wings,  and  fly  out  of  the  water, 
and  frogs  that  can  sing,  they  have  never  been  known  to 
change  into  birds ;  and  though  there  are  among  brutes  some 
which  bear  a  slight  resemblance  to  men,  the  evidence  is 
wholly  lacking  that  man  was  evolved  from  such  creatures. 
On  the  contrary,  investigations  prove  that  though  different 
varieties  of  the  same  species  may  be  produced,  it  is  impos- 
sible to  blend  the  various  species,  or  for  one  to  evolve  from 
another.  For  the  same  reason  the  donkey  and  the  horse, 
though  resembling  each  other,  cannot  be  claimed  as  related, 
for  it  is  well  known  that  their  offspring  is  imperfedl  and 
cannot  propagate  either  species. 

*  For  the  benefit  of  some  readers  we  remark  that  changes  such  as 
the  transformation  of  caterpillars  into  butterflies  are  not  changes  of  na' 
ture :  the  caterpillar  is  but  the  larva  hatched  from  the  butterfly's  egg. 


An  Intelligent  Creator. 


Surely  if  unintelligent  nature  were  the  creator  or  evolver 
she  would  continue  the  process,  and  there  would  be  no  such 
thing  as  fixed  species,  since  without  intelligence  nothing 
would  arrive  at  fixed  conditions.  Evolution  would  be  a  fa6l 
to-day,  and  we  would  see  about  us  fish  becoming  birds,  and 
monkeys  becoming  men.  This  theory  we  conclude  to  be 
as  contrary  to  human  reason  as  to  the  Bible,  when  it  claims 
that  intelligent  beings  were  created  by  a  power  lacking  in- 
telligence. 

One  theory  regarding  the  creation  (excepting  man)  by 
a  process  of  evolution,  to  which  we  see  no  serious  objedlion, 
we  briefly  state  as  follows  :  It  assumes  that  the  various  spe- 
cies of  the  present  are  fixed  and  unchangeable  so  far  as  na- 
ture or  kind  is  concerned,  and  though  present  natures  may 
be  developed  to  a  much  higher  standard,  even  to  perfe6tion, 
these  species  or  natures  will  forever  be  the  same.  This  theo- 
ry fiirther  assumes  that  none  of  these  fixed  species  were 
originally  created  so,  but  that  in  the  remote  past  they  were 
developed  from  the  earth,  and  by  gradual  processes  of  evolu- 
tion from  one  form  to  another.  These  evolutions,  under 
divinely  established  laws,  in  which  changes  of  food  and 
climate  played  an  important  part,  may  have  continued  until 
the  fixed  species,  as  at  present  seen,  were  established,  be- 
yond which  change  is  impossible,  the  ultimate  purpose  of 
the  Creator  in  this  respedl,  to  all  appearance,  having  been 
reached.  Though  each  of  the  various  families  of  plants  and 
animals  is  capable  of  improvement  or  of  degradation,  none 
of  them  is  susceptible  of  change  into,  nor  can  they  be  pro- 
duced from,  other  families  or  kinds.  Though  each  of  these 
may  attain  to  the  perfe<5lion  of  its  own  fixed  nature,  the 
Creator's  design  as  to  nature  having  been  attained,  further 
change  in  this  respe(5t  is  impossible. 

It  is  claimed  that  the  original  plants  and  animals,  from 
which  present  fixed  varieties  came,  became  extin<5l  before 


Tlu  Plan  of  the  Ages. 


the  creation  of  man.  Skeletons  and  fossils  of  animals  and 
plants  which  do  not  now  exist,  found  deep  below  the  earth's 
surface,  favor  this  theory.  This  view  neither  ignores  nor 
rejedls  the  Bible  teaching  that  man  was  a  dire6t  and  perfedt 
creation,  made  in  the  mental  and  moral  image  of  his  Maker, 
and  not  a  development  by  a  process  of  evolution,  probably 
common  to  the  remainder  of  creation.  This  view  would 
in  no  sense  invalidate,  but  would  support,  the  Bible's  claim, 
that  nature  as  it  is  to-day  teaches  that  an  Intelligent  Being 
ordered  it,  and  was  its  first  cause.  Let  human  reason  do  her 
best  to  trace  known  fadls  to  reasonable  and  competent  causes, 
giving  due  credit  to  nature's  laws  in  every  case;  but  back 
of  all  the  intricate  machinery  of  nature  is  the  hand  of  its 
great  Author,  the  intelligent,  omnipotent  God. 

We  claim,  then,  that  the  existence  of  an  Intelligent  Crea- 
tor is  a  clearly  demonstrated  truth,  the  proof  of  which  lies 
all  around  us  :  yea,  and  within  us ;  for  we  are  his  workman- 
ship, whose  every  power  of  mind  and  body  speaks  of  a 
marvelous  skill  beyond  our  comprehension.  And  he  is  also 
the  Designer  and  Creator  of  what  we  term  nature.  We 
claim  that  he  ordered  and  established  the  laws  of  nature, 
the  beauty  and  harmony  of  whose  operation  we  see  and  ad- 
mire. This  one  whose  wisdom  planned  and  whose  power 
upholds  and  guides  the  universe,  whose  wisdom  and  power 
so  immeasurably  transcend  our  own,  we  instin(5lively  wor- 
ship and  adore. 

To  realize  the  existence  of  this  mighty  God  is  but  to 
dread  his  omnipotent  strength,  unless  we  can  see  him  pos- 
sessed of  benevolence  and  goodness  corresponding  to  his 
power.  Of  this  fadl  we  are  also  fully  assured  by  the  same 
evidence  which  proves  his  existence,  power  and  wisdom. 
Not  only  are  we  forced  to  the  conclusion  that  there  is  a  God, 
and  that  his  power  and  wisdom  are  immeasurably  beyond 
our  own,  but  we  are  forced  by  reason  to  the  conclusion  that 


Mm  Intelhgent  Creator. 


the  grandest  thing  created  is  not  superior  to  its  Creator ; 
hence  we  must  conclude  that  the  greatest  manifestation  of 
benevolence  and  justice  among  men  is  inferior  in  scope  to 
that  of  the  Creator,  even  as  man's  wisdom  and  power  are 
inferior  to  his.  And  thus  we  have  before  our  mental  vision 
the  character  and  attributes  of  the  great  Creator.  He  is 
wise,  just,  loving  and  powerful ;  and  the  scope  of  his  attri- 
butes is,  of  necessity,  immeasurably  wider  than  that  of  his 
grandest  creation. 

But  further :  having  reached  this  reasonable  conclusion 
relative  to  the  existence  and  chara(Ster  of  our  Creator,  let 
us  inquire,  What  should  we  expe6t  of  such  a  being  ?  The 
answer  comes,  that  the  possession  of  such  attributes  reason- 
ably argues  their  exercise,  their  use.  God's  power  must  be 
used,  and  that  in  harmony  with  his  own  nature — ^wisely, 
justly  and  benevolently.  Whatever  may  be  the  means  to 
that  end,  whatever  may  be  the  operation  of  God's  power, 
the  final  outcome  must  be  consistent  with  his  nature  and 
charadter,  and  every  step  must  be  approved  of  his  infinite 
wisdom. 

What  could  be  more  reasonable  than  such  exercise  of 
power  as  we  see  manifested  in  the  creation  of  countless 
worlds  about  us,  and  in  the  wonderful  variety  of  earth? 
What  could  be  more  reasonable  than  the  creation  of  man, 
endowed  with  reason  and  judgment,  capable  of  appreci- 
ating his  Creator's  works,  and  judging  of  his  skill — of  his 
wisdom,  justice,  power  and  love?  All  this  is  reasonable; 
and  all  in  perfedl  accord  with  fa6ls  known  to  us. 

And  now  comes  our  final  proposition.  Is  it  not  reason- 
able to  suppose  that  such  an  infinitely  wise  and  good  being, 
having  made  a  creature  capable  of  appreciating  himself  and 
his  plan,  would  be  moved  by  his  love  and  justice  to  supply 
the  wants  of  that  creature's  nature,  by  giving  him  some 
BSTSLATKm  ?   Woold  it  Bet  be  a  icasonable  suppoaition^ 

\ 


34 


Tlu  Plan  of  the  Ags$. 


chat  God  would  supply  to  man  informatior  secerning  the 
objedl  of  his  existence,  and  his  plxrt^  m  his  future  ?  On  the 
contrary,  we  ask,  wovO  l  i£  not  be  unreasonable  to  suppose 
that  such  a  Creator  would  make  such  a  creature  as  man,  endow 
him  with  powers  of  reason  reaching  out  into  the  future,  and 
yet  make  no  revelation  of  his  plans  to  meet  those  longings  ? 
Such  a  course  would  be  unreasonable,  because  contrary  to 
the  charadler  which  we  reasonably  attribute  to  God ;  con» 
trary  to  the  proper  course  of  a  being  controlled  by  justice 
and  love. 

We  may  reason  that  in  creating  man,  had  Divine  Wisdom 
decided  it  inexpedient  to  grant  him  a  knowledge  of  his 
future  destiny,  and  his  share  in  his  Creator's  plans,  then 
surely  Divine  Justice,  as  well  as  Divine  Love,  would  have 
insi.  ted  that  the  being  should  be  so  limited  in  his  capacity 
that  he  would  not  continually  be  tormented  and  perplexed 
with  doubts,  and  fears,  and  ignorance;  and  as  a  conse- 
quence Divine  Power  would  have  been  used  under  those 
limitations.  The  fa6l,  then,  that  man  has  capacity  for  ap- 
preciating a  revelation  of  the  Divine  plan,  taken  in  con- 
ne6lion  with  the  conceded  chara6ler  of  his  Creator,  is  an 
abundant  reason  for  expe6ting  that  God  would  grant  such 
a  revelation,  in  such  time  and  manner  as  his  wisdom  ap- 
proved. So,  then,  in  view  of  these  considerations,  even  if 
we  were  ignorant  of  the  Bible,  reason  would  lead  us  to  ex- 
pert and  to  be  on  the  lookout  for  some  such  revelation  as 
the  Bible  claims  to  be.  And  furthermore,  noting  the  order 
and  harmony  of  the  general  creation,  as  in  grand  procession 
the  spheres  and  systems  keep  time  and  place,  we  cannot  but 
conclude  that  the  minor  irregularities,  such  as  earthquakes, 
cyclones,  etc.,  are  but  indications  that  the  working  together 
of  the  various  elements  in  this  world  is  not  at  present  per- 
fe6l.  An  assurance  that  all  will  ultimately  be  perfe6l  and 
kannonious  on  earth  as  in  the  heavens,  with  some  explana° 


An  InieiHgeni  Creai&fo 


tion  why  it  is  not  so  at  present,  are  requests  which  are  not 
unreasonable  for  reasoning  men  to  ask,  nor  for  the  Creator, 
whose  wisdom,  power  and  benevolence  are  demonstrated, 
to  answer.  Hence  we  should  expe6l  the  revelation  sought 
to  include  such  an  assurance  and  such  an  explanation. 

Having  established  the  reasonableness  of  expe(5ling  a 
revelation  of  God's  will  and  plan  concerning  our  race,  we 
will  examine  in  the  next  chapter  the  general  character  of 
the  Bible  which  claims  to  be  just  such  a  revelation.  And  if 
it  presents  the  character  of  God  in  perfedl  harmony  with 
what  reason  as  above  considered  dicftates,  we  should  con- 
clude that  it  thus  proves  itself  to  be  the  needed  and  reason- 
ably expelled  revelation  from  God,  and  should  then  accept 
its  testimony  as  such.  If  of  God,  its  teachings,  when  fully- 
appreciated,  will  accord  with  his  chara6ler,  which  reason 
assures  us  is  perfedt  in  wisdom,  justice,  love  and  power. 

"  Ye  ciirious  minds,  who  roam  abroad, 
And  trace  creation's  wonders  o'er, 
Confess  the  footsteps  of  your  God, 
And  bow  before  him,  and  adore. 

"  The  heavens  declare  thy  glory,  Lord ; 
In  every  star  thy  wisdom  shines ; 
But  when  our  eyes  behold  thy  Word, 
We  read  thy  name  in  fairer  lines." 


36 


ne  Plan     the  Ages. 


SUNSHINE  OVER  ALL. 


"What  folly;  then,"  the  faithless  critic  cries, 
With  sneering  lip  and  wise,  world-knowing  eyes, 
^  While  fort  to  fori  and  post  to  post  repeat 
The  ceaseless  challenge  of  the  war-drum's  beat, 
And  round  the  green  earth,  to  the  church-bell 's  chime^ 
The  morning  drum-roll  of  the  camp  keeps  time, 
To  dream  of  peace  amidst  a  world  in  arms; 
Of  swords  to  plowshares  changed  by  Scriptural  channs; 
Of  nations,  drunken  with  the  wine  of  blood, 
Staggering  to  take  the  pledge  of  brotherhood. 
Like  tipplers  answering  Father  Mathew's  calL 
****** 

Check  Bau  or  Kaiser  with  a  barricade 

Of  *  Olive  leaves'  and  resolutions  made; 

Spike  guns  with  pointed  Scripture  texts,  and  hope 

To  capsize  navies  with  a  windy  trope ; 

Still  shall  the  glory  and  the  pomp  of  war 

Along  iheir  train  the  shouting  n^illions  draw; 

Still  dusky  labor  to  the  parting  brave 

His  cap  shall  doff  and  beauty's  kerchief  wave} 

Still  shall  the  bard  to  valor  tune  his  song; 

Still  hero-worship  kneel  before  the  strong; 

Rosy  and  sleek,  the  sable-gowned  divine, 

O'er  his  third  bottle  of  suggestive  wine, 

To  plumed  and  sworded  auditors  shall  prove 

Their  trade  accordant  with  the  law  of  love ; 

And  Church  for  State,  and  State  for  Church  shall  fight, 

And  both  agree  that  might  alone  is  right." 

Despite  the  sneers  like  these,  O  faithful  few, 
WTio  dare  to  hold  God's  Word  and  witness  true, 
Whose  clear-eyed  faith  transcends  our  evil  time, 
And  o'er  the  present  wilderness  of  crime 
Sees  the  calm  future  with  its  robes  of  green. 
Its  fleece-flecked  mountains,  and  soft  streams  between. 
Still  keep  the  track  which  duty  bids  ye  tread. 
Though  worldly  wisdom  shake  the  cautious  head. 
No  truth  from  heaven  descends  upon  our  sphere 
Without  the  greeting  of  the  skeptic's  sneer : 
Denied,  and  mocked  at,  till  its  blessings  fall 
Common  as  dew  and  siinshine  over  alL 


STUDY  III. 


THE  BIBLE  AS  A  DIVINE  REVELATION  VIEWED 
IN  THE  LIGHT  OF  REASON. 


Tnn  Claims  op  the  Biblb  and  its  Surface  Evidence  of  Credibh-ITY.— Its 
AimguiTY  and  Preservation. — Its  Moral  Influknce. — Motives  of  th« 
Writers. — General  Character  of  the  Writings. — The  Books  of  Mosbs. 
— The  Law  of  Moses. — Peculiarities  of  the  Government  Instituted  by 
Moses. — It  was  not  a  System  of  Priestcraft. — Instructions  to  Civii, 
Rulers. — Rich  and  Poor  on  a  Common  Level  Before  the  Law. — Safe- 
guards Against  Tampering  With  the  Rights  of  the  People. — Thb 
Priesthood  Not  a  Favored  Class,  How  Supported,  etc. — Oppression  op 
Foreigners,  Widows,  Orphans  and  Servants  Guarded  Against. — Thb 
Prophets  op  the  Bible. — Is  There  a  Common  Bond  of  Union  Between 
THE  Law,  the  Prophrts  and  the  New  Testament  Writers? — Miraclbs 
Not  Unreasonablb. — The  Reasonablb  Conclusion. 


^HE  Bible  is  the  torch  of  civilization  and  liberty.  Its 


influence  for  good  in  society  has  been  recognized  by 
the  greatest  statesmen,  even  though  they  for  the  most  part 
have  looked  at  it  through  the  various  glasses  of  confli6ting 
creeds,  which,  while  upholding  the  Bible,  grievously  mis- 
represent its  teachings.  The  grand  old  book  is  uninten- 
tionally but  wofully  misrepresented  by  its  friends,  many  of 
whom  would  lay  down  life  on  its  behalf ;  and  yet  they  do 
it  more  vital  injury  than  its  foes,  by  claiming  its  support  to 
their  long-revered  misconceptions  of  its  truth,  received 
through  the  traditions  of  their  fathers.  Would  that  such 
would  awake,  re-examine  their  oracle,  and  put  to  confusion 
its  enemies  by  disarming  them  of  their  weapons ! 

Since  the  light  of  nature  leads  us  to  expe6l  a  fuller  rev- 
elation of  God  than  that  which  nature  supplies,  the  reason- 
able, thinking  mind  will  be  prepared  to  examine  the  claims 
of  anything  purporting  to  be  a  divine  revelation,  which 


37 


38 


The  Plan  of  the  Ages, 


bears  a  reasonable  surface  evidence  of  the  truthfulness  of 
such  claims.  The  Bible  claims  to  be  such  a  revelation  from 
God,  and  it  does  come  to  us  with  sufficient  surface  evidence 
as  to  the  probable  corre6lness  of  its  claims,  and  gives  us  & 
reasonable  hope  that  closer  investigation  will  disclose  more 
complete  and  positive  evidence  that  it  is-indced  the  Word 
of  God. 

The  Bible  is  the  oldest  book  in  existence ;  it  has  outlived 
the  storms  of  thirty  centuries.  Men  have  endeavored  by 
every  means  possible  to  banish  it  from  the  face  of  the  earth : 
they  have  hidden  it,  buried  it,  made  it  a  crime  punishable 
with  death  to  have  it  in  possession,  and  the  most  bitter  and 
relentless  persecutions  have  been  waged  against  those  who 
had  faith  in  it;  but  still  the  book  lives.  To-day,  while 
many  of  its  foes  slumber  in  death,  and  hundreds  of  volumes 
written  to  discredit  it  and  to  overthrow  its  influence,  are 
long  since  forgotten,  the  Bible  has  found  its  way  into  every 
nation  and  language  of  earth,  over  two  hundred  different 
translations  of  it  having  been  made.  The  fa6l  that  this 
book  has  survived  so  many  centuries,  notwithstanding  such 
unparalleled  efforts  to  banish  and  destroy  it,  is  at  least  strong 
circumstantial  evidence  that  the  great  Being  whom  it  claims 
as  its  Author  has  also  been  its  Preserver. 

It  is  also  true  that  the  moral  influence  of  the  Bible  is 
uniformly  good.  Those  who  become  careful  students  of  its 
pages  are  invariably  elevated  to  a  purer  life.  Other  writ- 
ings upon  religion  and  the  various  sciences  have  done  good 
and  have  ennobled  and  blessed  mankind,  to  some  extent  \ 
but  all  other  books  combined  have  failed  to  bring  the  joy, 
peace  and  blessing  to  the  groaning  creation  that  the  Bible 
has  brought  to  both  the  rich  and  the  poor,  to  the  learned 
and  the  unlearned.  The  Bible  is  not  a  book  to  be  read 
merely :  it  is  a  book  to  be  studied  with  care  and  thought ; 
for  God's  thoughts  are  higher  than  our  thoughts,  and  his 


A  Dtvtne  Revelaiiov^ 


ways  than  our  ways.  And  if  we  would  comprehend  the 
plan  and  thoughts  of  the  infinite  God,  we  must  bend  all  our 
energies  to  that  important  work.  The  richest  treasures  of 
truth  do  not  always  lie  on  the  surface. 

This  book  throughout  constantly  points  and  refers  to  one 
prominent  character,  Jesus  of  Nazareth,  who,  it  claims,  was 
the  Son  of  God.  From  beginnmg  to  end  his  name  and 
office,  and  work,  are  made  promment.  That  a  man  called 
Jesus  of  Nazareth  lived,  and  was  somewhat  noted,  about 
the  time  indicated  by  the  writers  of  the  Bible,  is  a  fa<5l  of 
history  outside  the  Bible,  and  it  is  variously  and  fully  cor- 
roborated. That  this  Jesus  was  crucified  because  he  had  ren- 
dered himself  offensive  to  the  Jews  and  their  priesthood  is 
a  further  fa(5l  established  by  history  outside  the  evidence 
furnished  by  the  New  Testament  writers.  The  writers  of 
the  New  Testament  (except  Paul  and  Luke)  were  the  per- 
sonal acquaintances  and  disciples  of  Jesus  of  Nazareth, 
whose  do6lrines  their  writings  set  forth. 

The  existence  of  any  book  implies  motive  on  the  part  of 
the  'v^Titer.  We  therefore  inquire,  What  motives  could  have 
inspired  these  men  to  espouse  the  cause  of  this  person  ?  He 
was  condemned  to  death  and  crucified  as  a  malefadlor  by 
the  Jews,  the  most  religious  among  them  assenting  to  and 
demanding  his  death,  as  one  unfit  to  live.  And  in  espous- 
ing his  cause,  and  promulgating  his  dodlrines,  these  men 
braved  contempt,  deprivation  and  bitter  persecution,  risked 
life  itself,  and  in  some  cases  even  suffered  martyrdom.  Ad- 
mitting that  while  he  lived  Jesus  was  a  remarkable  person, 
in  both  his  life  and  his  teaching,  what  motive  could  there 
have  been  for  any  to  espouse  his  cause  after  he  was  dead  ? 
— especially  when  his  death  was  so  ignominious?  And  if  we 
suppose  that  these  writers  invented  their  narratives,  and 
that  Jesus  was  their  imaginary  or  ideal  hero,  how  absurd  it 
would  be  to  suppose  that  sane  men,  after  claiming  that  ht 


The  Flan  &f  the  AgeSo 


was  the  Son  of  God,  that  he  had  been  begotten  in  a  super- 
natural way,  had  supernatural  powers  by  which  he  had 
healed  lepers,  restored  sight  to  those  born  blind,  caused  the 
deaf  to  hear,  and  even  raised  the  dead — how  very  absurd 
to  suppose  that  tney  would  wind  up  the  story  of  such  a 
character  by  stating  that  a  little  band  of  his  enemies  ex- 
ecuted him  as  a  felon,  while  all  his  friends  and  disciples, 
and  among  them  the  writers  themselves,  forsook  him  and 
fled  in  the  trying  moment  ? 

The  fa6t  that  profane  history  does  not  agree  in  some  re- 
spects with  these  writers  should  not  lead  us  to  regard  their 
records  as  untruec  Those  who  do  thus  conclude  should  assign 
and  prove  some  motive  on  the  part  of  these  writers  for 
making  false  statements.  What  motives  could  have  prompted 
them?  Could  they  reasonably  have  hoped  thereby  for 
fortune,  or  fame,  or  power,  or  any  earthly  advantage  ?  The 
poverty  of  Jesus*  friends,  and  the  unpopularity  of  their 
hero  himself  with  the  great  religionists  of  Judea,  contradict 
such  a  thought  while  the  faCts  that  he  died  as  a  malefa6lor, 
a  disturber  of  the  peace,  and  that  he  was  made  of  no  repu- 
tation, held  forth  no  nope  of  enviable  fame  or  earthly  ad- 
vantage to  those  who  should  attempt  to  re-establish  his 
do6lrine.  On  the  contrary,  if  such  had  been  the  object  of 
those  who  preached  Jesus,  would  they  not  speedily  have 
given  it  up  when  they  found  that  it  brought  disgrace,  per- 
secution, imprisonment,  stripes  and  even  death?  Reason 
plainly  teaches  that  men  who  sacrificed  home,  reputation, 
honor  and  life ;  who  lived  not  for  present  gratification  j;  but 
whose  central  aim  was  to  elevate  their  fellow-men,  and  who 
inculcated  morals  of  the  highest  type,  were  not  only  pos- 
sessed of  a  motive,  but  further  that  their  motive  must  have 
been  pure  and  their  objeCl  grandly  sublime.  Reason  further 
declares  that  the  testimony  of  such  men,  adluated  only  by 
pure  and  good  motives,  is  worthy  of  ten  times  the  weight 


A  Divine  Revelation^ 


m 


and  consideration  of  ordinary  writers.  Nor  were  these  men 
fanatics:  they  were  men  of  sound  and  reasonable  mind, 
and  furnished  in  every  case  a  reason  for  their  faith  and 
hope ;  and  they  were  perseveringly  faithful  to  those  reason- 
able convidlions. 

And  what  we  have  here  noticed  is  likewise  applicable  to 
the  various  writers  of  the  Old  Testament.  They  were,  in 
the  main,  men  notable  for  their  fidelity  to  the  Lord ;  and 
this  history  as  impartially  records  and  reproves  their  weak- 
nesses and  shortcomings  as  it  commends  their  virtues  and 
faithfulness.  This  must  astonish  those  who  presume  the 
Bible  to  be  a  manufadlured  history,  designed  to  awe  men 
into  reverence  of  a  religious  system.  There  is  a  straight- 
forwardness about  the  Bible  that  stamps  it  as  truth.  Knaves, 
desirous  of  representing  a  man  as  great,  and  especially  if 
desirous  of  presenting  some  of  his  writings  as  inspired  of 
God,  would  undoubtedly  paint  such  a  one's  charadler 
blameless  and  noble  to  the  last  degree.  The  fa(5l  that  such 
a  course  has  not  been  pursued  in  the  Bible  is  reasonable 
evidence  that  it  was  not  fraudulently  gotten  up  to  deceive. 

Having,  then,  reason  to  expe^  a  revelation  of  God's 
will  and  plan,  and  having  found  that  the  Bible,  which 
claims  to  be  that  revelation,  was  written  by  men  whose 
motives  we  see  no  reason  to  impugn,  but  which,  on  the 
contrary,  we  see  reason  to  approve,  let  us  examine  the  char- 
a6ler  of  the  writings  claimed  as  inspired,  to  see  whether 
their  teachings  correspond  with  the  chara6ler  we  have  rea- 
sonably imputed  to  God,  and  whether  they  bear  internal 
evidence  of  their  truthfulness. 

The  first  five  books  of  the  New  Testament  and  several 
of  the  Old  Testament  are  narratives  or  histories  of  fa6ls 
known  to  the  writers  and  vouched  for  by  their  charadters. 
It  is  manifest  to  all  that  it  did  not  require  a  special  revela- 
tion simply  to  tell  the  truth  with  reference  to  matters  with 


42 


The  Plan  of  the  Ages. 


which  they  were  intimately  and  fully  acquainted.  Yet, 
since  God  desired  to  make  a  revelation  to  men,  the  fa(5l  that 
these  histories  of  passing  events  have  a  bearing  on  that  rev- 
elation would  be  a  sufficient  ground  to  make  the  inference  a 
reasonable  one,  that  God  would  supervise,  and  so  arrange, 
that  the  honest  writer  whom  he  sele6led  fur  the  work  should 
be  brought  in  conta6t  with  the  needful  fa6ls.  The  cred- 
ibility of  these  historic  portions  of  the  Bible  rests  almost 
entirely  upon  the  chara6lers  and  motives  of  their  writers. 
Good  men  will  not  utter  falsehoods.  A  pure  fountain  will 
not  give  forth  bitter  waters.  And  the  united  testimony  of 
these  writings  silences  any  suspicion  that  their  authors  would 
say  or  do  evil,  that  good  might  follow. 

It  in  no  way  invalidates  the  truthfulness  of  certain  books 
of  the  Bible,  such  as  Kings,  Chronicles,  Judges,  etc.,  when 
we  say  that  they  are  simply  truthful  and  carefully  kept  his- 
tories of  prominent  events  and  persons  of  their  times.  When 
it  is  remembered  that  the  Hebrew  Scriptures  contain  his- 
tory, as  well  as  the  law  and  the  prophecies,  and  that  their 
histories,  genealogies,  etc.,  were  the  more  explicit  in  de- 
tailing circumstances  because  of  the  expe6lancy  that  the 
promised  Messiah  would  come  in  a  particular  line  from 
Abraham,  we  see  a  reason  for  the  recording  of  certain 
fa(5ls  of  history  considered  indelicate  in  the  light  of  this 
nineteenth  century.  For  instance,  a  clear  record  of  the 
origin  of  the  nations  of  the  Moabites  and  of  the  Ammon- 
ites, and  of  their  relationship  to  Abraham  and  the  Israel- 
ites, was  probably  the  necessity  in  the  historian's  mind  for 
a  full  history  of  their  nativity.  (Gen.  19:36-38.)  Like- 
wise, a  very  detailed  account  of  Judah's  children  is  given, 
of  whom  came  David,  the  king,  through  whom  the  gen- 
ealogy of  Mary,  Jesus'  mother,  as  well  as  that  of  Joseph, 
her  husband  (Luke  3:23,  31,  33,  34;  Matt.  1:2-16),  is 
traced  back  to  Abraham.    Doubtless  the  necessity  of  thor- 


A  Divine  Revelation* 


43 


oughly  establishing  the  pedigree  was  the  more  important, 
since  of  this  tribe  (Gen.  49  :  10)  was  to  come  the  ruling 
King  of  Israel,  as  well  as  the  promised  Messiah,  and  hence 
the  minutiae  of  detail  not  given  in  other  instances. — Gen.  38. 

There  may  be  similar  or  different  reasons  for  other  his- 
toric fa<5ls  recorded  in  the  Bible,  of  which  by  and  by  we 
may  see  the  utility,  which,  were  it  not  a  history,  but  simply 
a  treatise  on  morals,  might  without  detriment  be  omitted ; 
though  no  one  can  reasonably  say  that  the  Bible  anywhere 
countenances  impurity.  It  is  well,  furthermore,  to  remem- 
ber that  the  same  fa<5ls  may  be  more  or  less  delicately  stated 
in  any  language  ;  and  that  while  the  translators  of  the  Bible 
were,  rightly,  too  conscientious  to  omit  any  of  the  record, 
yet  they  lived  in  a  day  less  particular  in  the  choice  of  re- 
fined expressions  than  ours ;  and  the  same  may  be  surmised 
of  the  early  Bible  times  and  habits  of  expression.  Cer- 
tainly the  most  fastidious  can  find  no  objection  on  this 
score  to  any  expression  of  the  New  Testament. 

THE  BOOKS  OF  MOSES  AND  THE  LAWS  THEREIN 
PROMULGATED. 

The  first  five  books  of  the  Bible  are  known  as  the  Five 
Books  of  Moses,  though  they  nowhere  mention  his  name 
as  their  author.  That  they  were  written  by  Moses,  or  under 
his  supervision,  is  a  reasonable  inference ;  the  account  of 
his  death  and  burial  being  properly  added  by  his  secretary. 
The  omission  of  the  positive  statement  that  these  books 
were  written  by  Moses  is  no  proof  against  the  thought; 
for  had  another  written  them  to  deceive  and  commit  a  fraud, 
he  would  surely  have  claimed  that  they  were  written  by  the 
great  leader  and  statesman  of  Israel,  in  order  to  make  good 
his  imposition.  (See  Deut.  31  :  9-27.)  Of  one  thing  we 
are  certain,  Moses  did  lead  out  of  Egypt  the  Hebrew  na- 
tion.  He  did  organize  them  as  a  nation  under  the  laws  set 


44 


T^e  Plan  of  the  Ag€i^ 


forth  in  these  books ;  and  the  Hebrew  nation,  by  common 

consent,  for  over  three  thousand  years,  has  claimed  these 
books  as  a  gift  to  them  from  Moses,  and  has  held  them  so 
sacred  that  a  jot  or  tittle  must  not  be  altered — thus  giving 
assurance  of  the  purity  of  the  text. 

These  writings  of  Moses  contain  the  only  credible  his- 
tory extant,  of  the  epoch  which  it  traverses.  Chinese  his- 
tory affedts  to  begin  at  creation,  telling  how  God  went  out 
on  the  water  in  a  skiff,  and,  taking  in  his  hand  a  lump  of 
earth,  cast  it  into  the  water.  That  lump  of  earth,  it  claims, 
became  this  world,  etc.  But  the  entire  story  is  so  devoid 
of  reason  that  the  merest  child  of  intelligence  would  not 
be  deceived  by  it.  On  the  contrary,  the  account  given  in 
Genesis  starts  with  the  reasonable  assumption  that  a  God, 
a  Creator,  an  intelligent  First  Cause,  already  existed.  It 
treats  not  of  God's  having  a  beginning,  but  of  his  work 
and  of  its  beginning  and  its  systematic  orderly  progress — 
"  In  the  beginning  God  created  the  heavens  and  the  earth." 
Then  stepping  over  the  origin  of  the  earth  without  detail  or 
explanation,  the  narrative  of  the  six  days  [epochs]  of  prepar- 
ing it  for  man  proceeds.  That  account  is  substantially  cor- 
roborated by  the  accumulating  light  of  science  for  four 
thousand  years ;  hence  it  is  far  more  reasonable  to  accept 
the  claim  that  its  author,  Moses,  was  divinely  inspired,  than 
to  assume  that  the  intelligence  of  one  man  was  superior  to 
the  combined  intelligence  and  research  of  the  rest  of  the 
race  in  three  thousand  years  since,  aided  by  modern  im- 
plements and  millions  of  money. 

Look  next  at  the  system  of  laws  laid  down  in  these  writ- 
ings. They  certainly  were  without  an  equal,  either  in  their 
day  or  since,  until  this  nineteenth  century ;  and  the  laws  of 
this  century  are  based  upon  the  principles  laid  down  in  the 
Mosaic  Law,  and  framed  in  the  main  by  men  who  acknowl- 
edged the  Mosaic  Law  as  of  divine  origin. 


A  Divine  Revelation,  4$ 

The  Decalogue  is  a  brief  synopsis  of  the  whole  law. 
Those  Ten  Commandments  enjoin  a  code  of  worship  and 
morals  that  must  strike  every  student  as  remarkable ;  and  if 
never  before  known,  and  now  found  among  the  ruins  and 
relics  of  Greece,  or  Rome,  or  Babylon  (nations  which  have 
risen  and  fallen  again,  long  since  those  laws  were  given), 
they  would  be  regarded  as  marvelous  if  not  supernatural. 
But  familiarity  with  them  and  their  claims  has  begotten 
measurable  indifference,  so  that  their  real  greatness  is  un- 
noticed except  by  the  few.  True,  those  commandments  do 
not  teach  of  Christ ;  but  they  were  given,  not  to  Christians, 
but  to  Hebrews;  not  to  teach  faith  in  a  ransom,  but  to 
convince  men  of  their  sinful  state,  and  need  of  a  ransom. 
And  the  substance  of  those  commandments  was  grandly 
epitomized  by  the  illustrious  founder  of  Christianity,  in  the 
words:  **Thou  shalt  love  the  Lord  thy  God  with  all  thy 
heart,  and  with  all  thy  soul,  and  with  all  thy  mind,  and 
with  all  thy  strength;"  and  "Thou  shalt  love  thy  neighbor 
as  thyself" — Mark  12  :  30,  31. 

The  government  instituted  by  Moses  differed  from  all 
others,  ancient  and  modern,  in  that  it  claimed  to  be  that 
of  the  Creator  himself,  and  the  people  were  held  account- 
able to  him ;  their  laws  and  institutions,  civil  and  religious, 
claimed  to  emanate  from  God,  and,  as  we  shall  presently 
see,  were  in  perfedl  harmony  with  what  reason  teaches  us  to 
be  God's  chara6ler.  The  Tabernacle,  in  the  centre  of  the 
camp,  had  in  its  '*Most  Holy"  apartment  a  manifestation 
of  Jehovah's  presence  as  their  King,  whence  by  supernatu- 
ral means  they  received  instru6lion  for  the  proper  adminis- 
tration of  their  affairs  as  a  nation.  An  order  of  priests  was 
established,  which  had  complete  charge  of  the  Tabernacle, 
and  through  them  alone  access  and  communion  with  Jeho- 
vah was  permitted.  The  first  thought  of  some  in  this  con- 
nedlion  would  perhaps  be :    Ah!  there  we  have  the  obje<5t 


46 


The  Plan  of  the  Ages. 


of  their  organization  :  with  them,  as  with  other  nations,  the 
priests  ruled  the  people,  imposing  upon  their  credulity  and 
exciting  their  fears  for  their  own  honor  and  profit. ' '  But 
hold,  friend  ;  let  us  not  too  hastily  assume  anything.  Where 
there  is  such  good  opportunity  for  testing  this  matter  by  the 
fat5ls,  it  would  not  be  reasonable  to  jump  to  conclusions 
without  the  fa6ls.  The  unanswerable  evidences  are  con- 
trary to  such  suppositions.  The  rights  and  the  privileges 
of  the  priests  were  limited ;  they  were  given  no  civil  power 
whatever,  and  wholly  lacked  opportunity  for  using  their 
office  to  impose  upon  the  rights  or  consciences  of  the  peo- 
ple ;  and  this  arrangement  was  made  by  Moses,  a  member 
of  the  priestly  line. 

As  God's  representative  in  bringing  Israel  out  of  Egyp- 
tian bondage,  the  force  of  circumstances  had  centralized 
the  government  in  his  hand,  and  made  the  meek  Moses  an 
autocrat  in  power  and  authority,  though  from  the  meekness 
of  his  disposition  he  was  in  fa6l  the  overworked  servant  of 
the  people,  whose  very  life  was  being  exhausted  by  the  on- 
erous cares  of  his  position.  At  this  jun6ture  a  civil  govern- 
ment was  established,  which  was  virtually  a  democracy.  Let 
us  not  be  misunderstood :  Regarded  as  unbelievers  would 
esteem  it,  Israel's  government  was  a  democracy,  but  re- 
garded in  the  light  of  its  own  claims,  it  was  a  theocracy, 

e. ,  a  divine  government ;  for  the  laws  given  by  God, 
through  Moses,  permitted  of  no  amendments :  they  must 
neither  add  to  nor  take  from  their  code  of  laws.  Thus  seen, 
Israel's  government  was  different  from  any  other  civil  gov- 
ernment, either  before  or  since.  The  Lord  said  unto 
Moses,  gather  unto  me  seventy  men  of  the  elders  of  Israel, 
whom  thou  knowest  to  be  elders  of  the  people  and  officers 
over  them ;  and  bring  them  unto  the  Tabernacle  of  the  con- 
gregation, that  they  may  stand  there  with  thee.  And  I  will 
come  down  and  talk  with  thee  there,  and  I  will  take  of  the 


A  Divine  Revelation. 


47 


aptrit  which  is  upon  thcc  and  will  put  it  upon  them,  and 
they  shall  bear  the  burden  of  the  people  with  thee,  that 
thou  bear  it  not  alone."  (Num.  ii  :  i6,  17.  See  also  verses 
24  to  30  for  an  example  of  true  and  guileless  statesmanship 
and  meekness.)  Moses,  rehearsing  this  matter,  says:  "  So  I 
took  the  chief  of  your  tribes,  wise  men,  and  known  [of  in- 
fluence], and  made  them  heads  over  you :  captains  over 
thousands,  and  captains  over  hundreds,  and  captains  over 
fifties,  and  captains  over  tens,  and  officers  among  your 
tribes." — Deut.  1:15;  Exod.  18  :  13-26. 

Thus  it  appears  that  this  distinguished  lawgiver,  so  far 
from  seeking  to  perpetuate  or  increase  his  own  power  by 
placing  the  government  of  the  people  under  the  control  of 
)iis  dire(5l  relatives,  of  the  priestly  tribe,  to  use  their  relig- 
ious authority  to  fetter  the  rights  and  liberties  of  the  people, 
on  the  contrary  introduced  to  the  people  a  form  of  govern- 
ment calculated  to  cultivate  the  spirit  of  liberty.  The  his- 
tories of  other  nations  and  rulers  show  no  parallel  to  this. 
In  every  case  the  ruler  has  sought  his  own  aggrandizement 
and  greater  power.  Even  in  instances  where  such  have 
aided  in  establishing  republics,  it  has  appeared  from  subse- 
quent events  that  they  did  it  throigh  policy,  to  obtain  favor 
with  the  people,  and  to  perpetuate  their  own  power.  Cir- 
cumstanced as  Moses  was,  any  ambitious  man,  governed  by 
policy  and  attempting  to  perpetuate  a  fraud  upon  the  people, 
would  have  worked  for  greater  centralization  of  power  in 
himself  and  his  family ;  especially  as  this  would  have  seemed 
an  easy  task  from  the  religious  authority  being  already  in 
that  tribe,  and  from  the  claim  of  this  nation  to  be  governed 
by  God,  from  the  Tabernacle.  Nor  is  it  supposable  that  a 
man  capable  of  forming  such  laws,  and  of  ruling  such  a 
people,  would  be  so  dull  of  comprehension  as  not  to  see 
what  the  tendency  of  his  course  would  be.  So  completely 
was  the  government  of  the  people  put  into  their  own  hands, 


that  though  it  was  stipulated  that  the  weightier  cases  whick 
those  governors  could  not  decide  were  to  be  brought  unto 
Moses,  yet  they  themselves  were  the  judges  as  to  what 
cases  went  before  Moses ;  **The  cause  which  is  too  hard  for 
you,  bring  it  unto  me,  and  I  will  hear  it.**^ — Deut.  i ;  17, 

Thus  seen,  Israel  was  a  republic  whose  officers  a(5led  under 
a  divine  commissionc  And  to  the  confusion  of  those  who 
ignorantly  claim  that  the  Bible  sandlions  an  established 
empire  rule  over  the  people,  instead  of  "  a  government  of  the 
people  by  the  people,**  be  it  noted  that  this  republican  form 
of  civil  government  continued  for  over  four  hundred  years. 
And  it  was  then  changed  for  that  of  a  kingdom  at  the  re- 
quest of  **The  Elders,**  without  the  Lord's  approval,  who 
said  to  Samuel,  then  a6ling  as  a  sort  of  informal  president, 
**  Hearken  unto  the  voico  of  the  people  in  all  that  they 
shall  say  unto  thee,  for  they  have  not  reje<5ted  thee,  but 
they  have  rejecfled  Me,  that  I  should  not  reign  over  them.'* 
At  God's  instance  Samuel  explained  to  the  people  how  their 
rights  and  liberties  would  be  disregarded,  and  how  they 
would  become  servants  by  such  a  change ;  yet  they  had  be* 
come  infatuated  with  the  popular  idea,  illustrated  all  around 
them  in  other  nations,  (i  Sam.  8 :  6-22.)  In  consider- 
ering  this  account  of  their  desire  for  a  king,  who  is  not 
impressed  with  the  thought  that  Moses  could  have  firmly 
established  himself  at  the  head  of  a  great  empire  withwt 
difficulty  ? 

While  Israel  as  a  whole  constituted  one  nation,  yet  the 
tribal  division  was  ever  recognized  after  Jacob's  death.  Each 
family,  or  tribe,  by  common  consent,  eledled  or  recognized 
certain  members  as  its  representatives,  or  chiefs.  This 
custom  was  continued  even  through  their  long  slavery  ift 
Egypt.  These  were  called  chiefs  or  elders,  and  it  was  to* 
these  that  Moses  delivered  the  honor  and  power  of  civD 
ji^overnment  j  whereas^  had  he  desired  to  centralize  pow^ 


A  Divine  Revelation. 


49 


in  himself  and  his  own  family,  these  would  have  been  the 
last  men  to  honor  with  power  and  office. 

The  instrudlions  given  those  appointed  to  civil  rulership 
as  from  God  are  a  model  of  simplicity  and  purity.  Moses 
declares  to  the  people,  in  the  hearing  of  these  judges;  "I 
charged  your  judges  at  that  time,  saying,  Hear  the  causes 
between  your  brethren,  and  judge  righteously  between  every 
man  and  his  brother,  and  the  stranger  [foreigner]  that  is 
with  him.  Ye  shall  not  respedl  persons  in  judgment ;  but 
ye  shall  hear  the  small  as  well  as  the  great ;  ye  shall  not  be 
afraid  of  the  face  of  man,  for  the  judgment  is  God's ;  and 
the  cause  that  is  too  hard  for  you,  bring  it  unto  me,  and  I 
Trill  hear  it."  (Deut.  i  :  i6,  17.)  Such  hard  cases  were, 
after  Moses'  death,  brought  diredlly  to  the  Lord  through 
the  High  Priest,  the  answer  being  Yes  or  No,  by  the  Urim 
and  Thummim. 

In  view  of  these  faHs,  what  shall  we  say  of  the  theory 
which  suggests  that  these  books  were  written  by  knavish 
priests  to  secure  to  themselves  influence  and  power  over  the 
people  ?  Would  sucl  men  for  such  a  purpose  forge  records 
destru6live  to  the  very  aims  they  sought  to  advance — rec- 
ords which  prove  conclusively  that  the  great  Chief  of  Israel, 
and  one  of  their  own  tribe,  at  the  instance  of  God,  cut  off 
the  priesthood  from  civil  power  by  placing  that  power  in 
the  hands  of  the  people  ?  Does  any  one  consider  such  a 
conclusion  reasonable  ? 

Again,  it  is  worthy  of  note  that  the  laws  of  the  most 
advanced  civilization,  in  this  nineteenth  century,  do  not 
more  carefully  provide  that  rich  and  poor  shall  stand  on  a 
common  level  in  accountability  before  the  civil  law.  Ab- 
solutely no  distindtion  was  made  by  Mosos*  laws.  And  as 
for  the  prote6lion  of  the  people  from  the  dangers  incident 
to  some  becoming  very  poor  and  others  excessively  wealthy 
and  powerful,  no  other  national  law  has  ever  been  ena<5ted 


7%€  Plan  ff  the  Age$. 


which  so  carefully  guarded  this  point.  Moses*  law  provided 
for  a  restitution  every  fiftieth  year — their  Jubilee  year»  This 
law,  by  preventing  the  absolute  alienation  of  property, 
thereby  prevented  its  accumulation  in  the  hands  of  a  few. 
(Lev,  25  :  9,  13-23,  27-30.)  In  fad,  they  were  taught  to 
consider  themselves  brethren,  and  to  a6l  accordingly ;  to 
assist  each  other  without  compensation,  and  to  take  no 
usury  of  one  another. — See  Exod.  22  :  25  ;  Lev.  25  ;  36, 
37;  Num.  26  :  52-56. 

All  the  laws  were  made  public,  thus  preventing  designing 
men  from  successfully  tampering  with  the  rights  of  the 
people.  The  laws  were  exposed  in  such  a  manner  that  any 
who  chose  might  copy  them  ;  and,  in  order  that  the  poor- 
est and  most  unlearned  might  not  be  ignorant  of  them,  it 
was  made  the  duty  of  the  priests  to  read  them  to  the  people 
at  their  septennial  festivals.  (Deut.  31  :  10-13.)  Is  it  reason- 
able to  suppose  that  such  laws  and  arrangements  were  de- 
signed by  bad  men,  or  by  men  scheming  to  defraud  the 
people  of  their  liberties  and  happiness  ?  Such  an  assump- 
tion would  be  unreasonable. 

In  its  regard  for  the  rights  and  interests  of  foreigners, 
and  of  enemies,  the  Mosaic  law  was  thirty-two  centuries 
ahead  of  its  times — if  indeed  the  laws  of  the  most  civilized 
of  to-day  equal  it  in  fairness  and  benevolence.    We  read  : 

"  Ye  shall  have  one  manner  of  law  as  well  for  the  stran- 
ger [foreigner]  as  for  one  of  your  own  country  \  for  I  am 
the  Lord  your  God."— Exod.  12  :  49  ;  Lev.  24  :  22. 

And  if  a  stranger  sojourn  with  thee  in  your  land,  ye 
shall  not  vex  him ;  but  the  stranger  that  dwelleth  with  you 
shall  be  unto  you  as  one  bom  among  you,  and  thou  shalt 
love  him  as  thyself  ^  for  ye  were  strangers  in  the  land  of 
Egypt."— Lev.  19  :  33,  34. 

**  If  thou  meet  thine  enemy's  ox  or  his  ass  going  astray, 
thou  shalt  surely  bring  it  back  to  him  again.    If  thou  8«c 


A  Divine  Revelation, 


5« 


the  ass  of  him  that  hateth  thee  lying  under  his  burden, 
wouldst  thou  cease  to  leave  thy  business  and  help  him? 
Thou  shalt  surely  leave  it,  to  join  with  [assist]  him." — 
Exod.  23  :  4,  5,  margin. 

Even  the  dumb  animals  were  not  forgotten.  Cruelty  to 
these  as  well  as  to  human  beings  was  prohibited  stridlly. 
An  ox  must  not  be  muzzled  while  threshing  the  grain ;  for 
the  good  reason  that  any  laborer  is  worthy  of  his  food. 
Even  the  ox  and  the  ass  must  not  plow  together,  because 
so  unequal  in  strength  and  tread :  it  would  be  cruelty. 
Their  rest  was  also  provided  for. — Deut.  25  :  4;  22  :  10; 
Exod.  23  :  12. 

The  priesthood  may  be  claimed  by  some  to  have  been  a 
selfish  institution,  because  the  tribe  of  Levites  was  supported 
by  the  annual  tenth,  or  tithe,  of  the  individual  produce  of 
their  brethren  of  the  other  tribes  This  fa<5l,  stated  thus, 
is  an  unfair  presentation  too  common  to  skeptics,  who, 
possibly  ignorantly,  thereby  misrepresent  one  of  the  most 
remarkable  evidences  of  God's  part  in  the  organization  of 
that  system,  and  that  it  was  not  the  work  of  a  selfish  and 
scheming  priesthood.  Indeed,  it  is  not  infrequently  mis- 
represented by  a  modern  priesthood,  which  urges  a  similar 
system  now,  using  that  as  a  precedent,  without  mentioning 
the  condition  of  things  upon  which  it  was  founded,  or  its 
method  of  payment. 

It  was,  in  fad,  founded  upon  the  stri<5lest  equity.  When 
Israel  came  into  possession  of  the  land  of  Canaan,  the 
Levites  certainly  had  as  much  right  to  a  share  of  the  land 
as  the  other  tribes  ;  yet,  by  God's  express  command,  they 
got  none  of  it,  except  certain  cities  or  villages  for  residence, 
scattered  among  the  various  tribes,  whom  they  were  to  serve 
in  religious  things.  Nine  times  is  this  prohibition  given, 
before  the  division  of  the  land.  Instead  of  the  land,  some 
equivalent  should  surely  be  provided  them,  and  the  tithe 


52 


Hie  Plan  &f  the  Ages. 


was  therefore  this  reasonable  and  just  provision.  Nor  is 
this  ali  the  tithe,  though,  as  we  have  seen,  a  just  debt,  was 
not  enforced  as  a  tax,  but  was  to  be  paid  as  a  voluntary 
contributiono  And  no  threat  bound  them  to  make  those 
contributions ;  all  depended  upon  their  conscientiousness. 
The  only  exhortations  to  the  people  on  the  subjedt  are  as 
follows : — ' 

**  Take  heed  to  thyself  that  thou  forsake  not  the  Levite 
as  long  as  thou  livest  upon  the  earth.**    (Deut.  12 :  19.) 

And  the  Levite  that  is  within  thy  gates,  thou  shalt  not 
forsake  him  i  for  he  hath  no  part  nor  inheritance  with  thee  " 
[in  the  land]. — Deut.  14 :  27. 

Is  it,  we  ask,  reasonable  to  suppose  that  this  order  of 
things  would  have  been  thus  arranged  by  selfish  and  ambi- 
tious priests  ? — ^an  arrangement  to  disinherit  themselves  and 
to  make  them  dependent  for  support  upon  their  brethren  ? 
Does  not  reason  teach  us  to  the  contrary  ? 

In  harmony  with  this,  and  equally  inexplicable  on  any 
other  grounds  than  those  claimed — that  God  is  the  author 
of  those  iaws — is  the  fa6l  that  no  special  provision  was  made 
for  honoring  the  priesthood.  In  nothing  would  impostors  be 
more  careful  than  to  provide  reverence  and  respect  for 
themselves,  and  severest  penalties  and  curses  upon  those 
who  misused  them.  But  nothing  of  the  kind  appears :  no 
special  honor,  or  reverence,  or  immunity  from  violence  or 
insulty  IS  provided.  The  common  law,  which  made  no  dis- 
tin6lion  between  classes,  and  was  no  respe(5ler  of  persons, 
was  their  only  protedlion.  This  is  the  more  remarkable 
because  the  treatment  of  servants^  and  strangers,  and  the 
aged,  was  the  subjedl  of  special  legislation.  For  instance  : 
Thou  shalt  not  vex  nor  oppress  a  stranger y  er  widaw^  or 
fatherless  child, -  for  if  they  cry  at  all  unto  me  [to  God]  I 
will  surely  hear  their  cry ;  and  my  wrath  shall  wax  hot,  and 
I  will  kill  you  with  the  sword,  and  your  wives  shall  be  wid- 


A  Divine  Revelation, 


cms  and  your  children  fatherless.  (Exod.  22  :  21-24;  23: 
9;  Lev.  19  :  33,  34.)  "Thou  shalt  not  oppress  an  hired 
servant  that  is  poor  and  needy,  whether  he  be  of  thy  breth- 
ren, or  of  strangers  that  are  in  thy  land,  within  thy  gates. 
At  his  day  thou  shalt  give  him  his  hire,  neither  shall  the  sun 
go  down  upon  it,  for  he  is  poor,  and  setteth  his  heart  upon  it  \ 
lest  he  cry  against  thee  unto  the  Lord  and  it  be  sin  unto 
thee."  (Lev.  19  :  13  ;  Deut.  24:  14,  15  j  Exod.  21  i  26,  27.) 
"  Thou  shalt  rise  up  before  the  hoary  head  and  honor  the 
face  of  the  old  man. "(Lev.  19  :  32.  See  also  Lev.  19  :  14.) 
All  this,  yet  nothing  special  for  Priests,  or  Levites,  or  their 
tithes. 

The  sanitary  arrangements  of  the  law,  so  needful  to  a 
poor  and  long-oppressed  people,  together  with  the  arrange- 
ments and  limitations  respe6ling  clean  and  unclean  animals 
which  might  or  might  not  be  eaten,  are  remarkable,  and 
would,  with  other  features,  be  of  interest  if  space  permitted 
their  examination,  as  showing  that  law  to  have  been  abreast 
with,  if  not  in  advance  of,  the  latest  conclusions  of  medical 
science  on  the  subje6l.  The  law  of  Moses  had  also  a  typ- 
ical character,  which  we  must  leave  for  future  considera- 
tion ;  but  even  our  hasty  glance  has  furnished  overwhelming 
evidence  that  this  law,  which  constitutes  the  very  frame- 
work of  the  entire  system  of  revealed  religion,  which  the 
remainder  of  the  Bible  elaborates,  is  truly  a  marvelous  dis- 
play of  wisdom  and  justice,  especially  when  its  date  is  taken 
into  consideration. 

In  the  light  of  reason,  all  must  admit  that  it  bears  no 
evidence  of  being  the  work  of  wicked,  designing  men,  but 
that  it  corresponds  exa6lly  with  what  nature  teaches  to  be 
the  charadler  of  God,  It  gives  evidence  of  his  Wisdom, 
Justice  and  Love.  And  further,  the  evidently  pious  and 
noble  lawgiver,  Moses,  denies  that  the  laws  were  his  own, 
and  attributes  them  to  God.    (Exodo  24  :  12;  Deut.  9  :  9- 


Th;  Flan  of  the  Ages. 


II ;  Exod.  26 :  30;  Lev,  1:1.)  In  view  of  his  general 
chara6ler,  and  his  commands  to  the  people  not  to  bear  false 
witness,  and  to  avoid  hypocrisy  and  lying,  is  it  reasonable 
to  suppose  that  such  a  man  bore  false  witness  and  palmed 
off  his  own  views  and  laws  for  those  of  God  ?  It  should 
be  remembered  also  that  we  are  examining  the  present 
copies  of  the  Bible,  and  that  therefore  the  integrity  for 
which  it  is  so  marked  applies  equally  to  the  successors  of 
Moses ;  for  though  bad  men  were  among  those  successors, 
who  did  seek  their  own  and  not  the  people's  good,  it  is 
evident  that  they  did  not  tamper  with  the  Sacred  Writings, 
which  are  pure  to  this  day. 

THE  PROPHETS  OF  THE  BIBLE. 
Glance  now  at  the  general  chara6ler  of  the  prophets  of 
the  Bible  and  their  testimonies.  A  rather  remarkable  fadl 
is  that  the  prophets,  with  few  exceptions,  were  not  of  the 
priestly  class ;  and  that  in  their  day  their  prophecies  were 
generally  repugnant  to  the  degenerating  and  time-serving 
priesthood,  as  well  as  to  the  idolatrously  inclined  people. 
The  burden  of  their  messages  from  God  to  the  people  was 
generally  reproof  for  sin,  coupled  with  warnings  of  coming 
punishments,  intertwined  with  which  we  find  occasional 
promises  of  future  blessings,  after  they  should  be  cleansed 
from  sin  and  should  return  to  favor  with  the  Lord.  Their 
experiences,  for  the  most  part,  were  far  from  enviable :  they 
were  generally  reviled,  many  of  them  being  imprisoned 
amd  put  to  violent  deaths.  See  i  Kings  18  :  4,  10,  17,  18; 
19  :  10  j  Jer.  38  !  6  ;  Heb.  11  :  32-38.  In  some  instances 
it  was  years  after  their  death  before  their  true  charadler  as 
God's  prophets  was  recognized.  But  we  speak  thus  of  the 
prophetic  writers  whose  utterances  claim  to  be  the  dire<5l 
inspiration  of  Jehovah.  It  is  well  in  this  connedlion  that 
we  should  remember  that  in  the  giving  of  the  law  to  Israel 
there  was  no  priestly  intervention ;  it  was  given  by  God 


A  Divine  Revelati&m. 


55 


\o  the  people  by  the  hand  of  Moses.  (Exod.  19  :  17-25 ; 
Dcut.  5  :  1-5.)  And,  furthermore,  it  was  made  the  duty 
of  every  man  seeing  a  violation  of  the  law  to  reprove  the 
sinner.  (Lev.  19  :  17.)  Thus  all  had  the  authority  to  teach 
and  reprove ;  but  since,  as  in  our  own  day,  the  majority 
were  absorbed  in  the  cares  of  business,  and  became  indiffer- 
ent and  irreLgious,  the  few  comparatively  fulfilled  this  re- 
quirement by  reproving  sin  and  exhorting  to  godliness ;  and 
these  preachers  are  termed  "prophets"  in  both  the  Old 
and  New  Testaments.  The  term  prophet,  as  generally  used, 
signifies  public  expounder^  and  the  public  teachers  of  idola- 
try were  also  so  called;  for  instance,  "the  prophets  of 
Baal,"  etc.  See  i  Cor.  14  :  1-6 ;  2  Pet.  2:1;  Matt.  7:15; 
14 :  5  ;  Neh.  6:7;!  Kings  18  :  40 ;  Titus  1:12. 

Prophesying,  in  the  ordinary  sense  of  teaching,  afterward 
became  popular  with  a  certain  class,  and  degenerated  into 
Phariseeism — teaching,  instead  of  God's  commandments, 
the  traditions  of  the  ancients,  thereby  opposing  the  truth  and 
becoming  false  prophets,  or  false  teachers. — Matt.  15  :  2-9. 

Out  of  the  large  class  called  prophets,  Jehovah  at  various 
times  made  choice  of  some  whom  he  specially  commissioned 
to  deliver  messages,  relating  sometimes  to  things  then  at 
hand,  at  other  times  to  future  events.  It  is  to  the  writings 
of  this  class,  who  spoke  and  wrote  as  they  were  moved  by 
the  Holy  Spirit,  that  we  are  now  giving  attention.  They 
might  with  propriety  be  designated 

DIVINELY  COMMISSIONED  PROPHETS  OR  SEERS. 

When  it  is  remembered  that  these  prophets  were  mainly 
laymen,  drawing  no  support  from  the  tithes  of  the  priestly 
tribe,  and  when,  added  to  this,  is  the  fa6l  that  they  were 
frequently  not  only  the  reprovers  of  kings  and  judges,  but 
also  of  priests  (though  they  reproved  not  the  office,  but  the 
personal  sins  of  the  men  who  filled  it},  it  becomes  evident 


Tlie  Plan  of  the  Ages. 


that  we  could  not  reasonably  decide  that  these  prophets  were 
parties  to  any  league  of  priests,  or  others,  to  fabricate  false- 
hood in  the  name  of  God.  Reason  in  the  light  of  fa6ls 
contradi6ts  such  a  suspicion. 

If,  then,  we  find  no  reason  to  impeach  the  motives  of  the 
various  writers  of  the  Bible,  but  find  that  the  spirit  of  its 
various  parts  is  righteousness  and  truth,  let  us  next  proceed 
to  inquire  whether  there  exists  any  link,  or  bond  of  union, 
between  the  records  of  Moses,  those  of  the  other  prophets, 
and  those  of  the  New  Testament  writers.  If  we  shall  find  one 
common  line  of  thought  interwoven  throughout  the  Law  and 
the  Prophets  and  the  New  Testament  writings,  which  cover 
a  period  of  fifteen  hundred  years,  this,  taken  in  connedlion 
with  the  charadler  of  the  writers,  will  be  a  good  reason  for 
admitting  their  claim — that  they  are  divinely  inspired — - 
particularly  if  the  theme  common  to  all  of  them  is  a  grand 
and  noble  one,  comporting  well  with  what  san6tified  com-- 
mon  sense  teaches  regarding  the  chara6ler  and  attributes 
of  God. 

This  we  do  find :  One  plan,  spirit,  aim  and  purpose  per- 
vades the  entire  book.  Its  opening  pages  record  the  cre» 
ation  and  fall  of  man  ;  its  closing  pages  tell  of  man's  recov* 
ery  from  that  fall ;  and  its  intervening  pages  show  the  suc- 
cessive steps  of  the  plan  of  God  for  the  accomplishment  of 
this  purpose.  The  harmony,  yet  contrast,  of  the  first  three 
and  the  last  three  chapters  of  the  Bible  is  striking.  The 
one  describes  the  first  creation,  the  other  the  renewed  or 
restored  creation,  with  sin  and  its  penal-curse  removed; 
the  one  shows  Satan  and  evil  entering  the  world  to  deceive 
and  destroy,  the  other  shows  his  work  undone,  the  destroyed 
ones  restored,  evil  extinguished  and  Satan  destroyed ;  the 
one  shows  the  dominion  lost  by  Adam,  the  other  shows  it 
restored  and  forever  established  by  Christ,  and  God's  will 
done  in  earth  as  in  heaven ;  the  one  shows  sin  the  producing 


A  Divine  Revdatiof^ 


S9 


cause  of  degradation,  shame  and  death,  the  other  shows  Ac 
reward  of  righteousness  to  be  glory,  honor  and  hfe. 

Though  written  by  many  pens,  at  various  times,  under 
different  circumstances,  the  Bible  is  not  merely  a  colle<5liou 
of  moral  precepts,  wise  maxims  and  words  of  comfort.  It 
is  more :  it  is  a  reasonable,  philosophical  and  harmonious 
statement  of  the  causes  of  present  evil  in  the  world,  its  only 
remedy  and  the  final  results  as  seen  by  divine  wisdom,  which 
saw  the  end  of  the  plan  from  before  its  beginning,  marking 
as  well  the  pathway  of  God's  people,  and  upholding  and 
strengthening  them  with  exceeding  great  and  precious 
promises  to  be  realized  in  due  time. 

The  teaching  of  Genesis,  that  man  was  tried  in  a  state  of 
original  perfedlion  in  one  representative,  that  he  failed,  and 
that  the  present  imperfe(5lion,  sickness  and  death  are  the 
results,  but  that  God  has  not  forsaken  him,  and  will  ulti- 
mately recover  him  through  a  redeemer,  bom  of  a  woman 
(Gen.  3  :  15),  is  kept  up  and  elaborated  all  the  way  through. 
The  necessity  of  the  death  of  a  redeemer  as  a  sacrifice  for  sins, 
and  of  his  righteousness  as  a  covering  for  our  sin,  is  pointed 
out  in  the  clothing  of  skins  for  Adam  and  Eve ;  in  the  accept- 
ance of  Abel's  offerings ;  in  Isaac  on  the  altar ;  in  the  death  of 
the  various  sacrifices  by  which  the  patriarchs  had  access  to 
God,  and  of  those  instituted  under  the  law  and  perpetuated 
throughout  the  Jewish  age.  The  prophets,  though  credited 
with  understanding  but  slightly  the  significance  of  some  of 
their  utterances  (i  Pet.  i  :  12),  mention  the  laying  of  the 
sins  upon  a  person  instead  of  a  dumb  animal,  and  in  pro- 
phetic vision  they  see  him  who  is  to  redeem  and  lo  deliver  the 
race  led  ^*as  a  lamb  to  the  slaughter,"  that  '*the  chas- 
tisement of  our  peace  was  upon  him,"  and  that  **by  his 
stripes  we  are  healed."  They  pi6lurcd  him  as  "despised 
and  rejedled  of  men,  a  man  of  sorrows  and  acquainted  with 
grief,"  and  declared  that  **  The  Lord  hath  laid  on  him  the 


58 


The  Plan  of  the  AgeSo 


iniquity  of  us  all.*'  (Isa.  53  :  3-6.)  They  told  where  this 
deliverer  would  be  born  (Micah  5  :  2),  and  when  he  should 
die,  assuring  us  that  it  would  be  "  not  for  himself."  (Dan. 
9  :  26.)  They  mention  various  peculiarities  concerning  him 
■ — that  he  would  be  "  righteous,"  and  free  from  "  deceit," 
**  violence,"  or  any  just  cause  of  death  (Isa.  53  :  8,  9,  11)  ; 
that  he  would  be  betrayed  for  thirty  pi&  es  of  silver  (Zech. 
11:  12);  that  he  would  be  numbered  among  transgressors  in 
his  death  (Isa.  53  :  12) ;  that  not  a  bone  of  him  should  be 
broken  (Psa.  34:  20;  John  19:  36)  ;  and  that  though  he 
should  die  and  be  buried,  his  flesh  would  not  corrupt,  neither 
would  he  remain  in  the  grave. — Psa.  16 :  10;  A(5ts  2  :  31. 

The  New  Testament  writers  clearly  and  forcibly,  yet 
simply,  record  the  fulfilment  of  all  these  predi(5lions  in  Je- 
sus of  Nazareth,  and  by  logical  reasonings  show  that  such 
a  ransom  price  as  he  gave  was  needful,  as  already  predicted 
in  the  Law  and  the  Prophets,  before  the  sins  of  the  world 
could  be  blotted  out.  (Isa.  i  :  18.)  They  trace  the  entire 
plan  in  a  most  logical  and  forcible  manner,  appealing  neither 
to  the  prejudices  nor  to  the  passions  of  their  hearers,  but 
to  their  enlightened  reason  alone,  furnishing  some  of  the 
most  remarkably  close  and  cogent  reasoning  to  be  found 
anywhere  on  any  subjecSt.  See  Rom.  5  :  17-19,  and  onward 
to  the  1 2th  chapter. 

Moses,  in  the  Law,  pointed  not  alone  to  a  sacrifice,  but 
also  to  a  blotting  out  of  sins  and  a  blessing  of  the  people 
under  this  great  deliverer,  whose  power  and  authority  he 
declares  shall  vastly  exceed  his  own,  though  it  should  be 
"like  unto"  it.  (Deut  18  :  15,  19.)  The  promised  deliv- 
erer is  to  bless  not  only  Israel,  but  through  Israel  "  all  the 
families  of  the  earth."  (Gen.  12  :  3  ;  18  :  18;  22  :  18  ;  26  :  4.) 
And  notwithstanding  the  prejudices  of  the  Jewish  people 
to  the  contrary,  the  prophets  continue  the  same  strain,  de- 
claring that  Messiah  shall  be  also    for  a  Hght  to  lighten  the 


A  Divine  RevelaHen. 


Sf 


Gentiles**  (Isa.  49:6;  Luke  2:32);  that  the  Gentiles 
should  come  to  him  "from  the  ends  of  the  earth"  (Jer. 
16:  19);  that  his  name  *  *  shall  be  great  among  the  Gentiles '  * 
(Mai.  I  :  11);  and  that  "  the  glory  of  the  Lord  shall  be  re- 
vealed and  all  flesh  shall  see  it  together." — Isa.  40:5 
See  also  Isa.  42  :  1-7. 

The  New  Testament  writers  claim  a  divine  anointing 
which  enabled  them  to  realize  the  fulfilment  of  the  proph- 
ecies concerning  the  sacrifice  of  Christ.  They,  though  preju- 
diced as  Jews  to  think  of  every  blessing  as  limited  to  their 
own  people  (A6ts  11  :  1-18),  were  enabled  to  see  that  while 
their  nation  would  be  blessed,  all  the  families  of  the  earth 
should  be  blessed  also,  with  and  through  them.  They  saw 
also  that,  before  the  blessing  of  either  Israel  or  the  world, 
a  sele6lion  would  be  made  of  a  "little  flock"  from  both 
Jews  and  Gentiles,  who,  being  tried,  would  be  found  worthy 
to  be  made  joint-heirs  of  the  glory  and  honor  of  the  Great 
Deliverer,  and  sharers  with  him  of  the  honor  of  blessing 
Israel  and  all  the  nations. —  Rom.  8:17. 

These  writers  point  out  the  harmony  of  this  view  with 
what  is  written  m  the  Law  and  the  Prophets ;  and  the  grand- 
eur and  breadth  of  the  plan  they  present  more  than  meets 
the  most  exalted  conception  of  what  it  purports  to  be — 
"  Good  tidings  of  great  joy,  which  shall  be  unto  all  people. ' ' 

The  thought  of  Messiah  as  a  ruler  of  not  only  Israel,  but 
also  of  the  world,  suggested  in  the  books  of  Mos«s,  is  the 
theme  of  all  the  prophets.  The  thought  of  the  kingdom 
was  uppermost  also  in  the  teaching  of  the  apostles;  and 
Jesus  taught  that  we  should  pray,  "Thy  Kingdom  come,'* 
and  promised  those  a  share  in  it  who  would  first  suffer  for 
the  truth,  and  thus  prove  themselves  worthy. 

This  hope  of  the  coming  glorious  kingdom  gave  all  the 
fiiithful  ones  courage  to  endure  persecution  and  to  suffer 
r^roach,  deprivation  and  loss,  even  unto  death.    And  in 


Tke  Plan  of  the  Ages. 


the  grand  allegorical  prophecy  which  closes  the  New  Tes- 
tament, the  worthy  "  Lamb  that  was  slain  "  (Rev.  5  :  12), 
the  worthy  "  overcomers"  whom  he  will  make  kings  and 
priests  in  his  kingdom,  and  the  trials  and  obstacles  which 
they  must  overcome  to  be  worthy  to  share  that  kingdom, 
are  all  faithfully  portrayed.  Then  are  introduced  symbolic 
representations  of  the  blessings  to  accrue  to  the  world  under 
that  Millennial  reign,  when  Satan  shall  be  bound  and  Adam- 
ic  death  and  sorrow  wiped  out,  and  when  all  the  nations  of 
earth  shall  walk  in  the  light  of  the  heavenly  kingdom — 
the  new  Jerusalem. 

The  Bible,  from  first  to  last,  holds  out  a  dodlrine  found 
nowhere  else,  and  in  opposition  to  the  theories  of  all  the 
heathen  religions — that  a  future  life  for  the  dead  will  come 
through  a  resurrection  of  the  dead.  All  the  inspired 
writers  expressed  their  confidence  in  a  redeemer,  and  one 
declares  that  "  in  the  morning,'*  when  God  shall  call  them 
from  the  tomb,  and  they  shall  come  forth,  the  wicked  shall 
no  longer  hold  the  rulership  of  earth ;  for  "The upright  shall 
have  dominion  over  them,  in  the  morning."  (Psa.  49  :  14.) 
The  resurre6lion  of  the  dead  is  taught  by  the  prophets ; 
and  the  writers  of  the  New  Testament  base  all  their  hopes 
of  future  life  and  blessing  upon  it.  Paul  expresses  it  thus : 
**  If  there  be  no  resurre6lion  of  the  dead,  then  is  Christ 
not  risen ;  and  if  Christ  be  not  risen,  then  is  our  preaching 
vain  and  your  faith  is  also  vain ;  .  .  .  then  they  which  are 
fallen  asleep  in  Christ  are  perished.  But  now  is  Christ  ris- 
en from  the  dead,  and  become  the  first-fruits  of  them  that 
slept;  .  .  .  for  as  in  Adam  all  die,  even  so  in  Christ 
shall  all  be  made  alive.'* — i  Cor.  15  :  13-22. 

Like  a  watch,  whose  many  wheels  might  at  first  seem  su- 
perfluous, but  whose  slowest  moving  wheels  are  essential, 
so  the  Bible,  composed  of  many  parts,  and  prepared  by  many 
pens,  is  oae  complete  and  harmonious  whole.  Not  a  single 


A  Divine  Revelati^fu 


it 


part  is  superfluous,  and  though  some  parts  take  a  more  aAive 
and  prominent  place  than  others,  all  are  useful  and  necessary. 

It  is  becoming  popular  among  the  so-called  advanced 
thinkers"  and  "great  theologians"  of  the  present  day  to 
treat  lightly,  or  to  ignore  if  they  do  not  deny,  many  of  th$ 
"miracles"  of  the  Old  Testament,  calling  them  "old 
wives'  fables."  Of  these  are  the  accounts  of  Jonah  and  thf 
great  fish,  Noah  and  the  ark.  Eve  and  the  serpent,  the  stand- 
ing still  of  the  sun  at  the  command  of  Joshua,  and  Ba- 
laam's speaking  ass.  Seemingly  these  wise  men  overlook  the 
fa6t  that  the  Bible  is  so  interwoven  and  united  in  its  various 
parts  that  to  tear  from  it  these  miracles,  or  to  discredit 
them,  is  to  destroy  or  discredit  the  whole.  For  if  the  orig- 
inal accounts  are  false,  those  who  repeated  them  were  either 
falsifiers  or  dupes,  and  in  either  case  it  would  be  impossible 
for  us  to  accept  their  testimony  as  divinely  inspired.  To 
eliminate  from  the  Bible  the  miracles  mentioned  would  in- 
validate the  testimony  of  its  principal  writers,  besides  that 
of  our  Lord  Jesus.  The  story  of  the  fall  is  attested  by 
Paul  (Rom.  5  :  17);  also  Eve's  beguilement  by  the  serpent 
(2  Cor.  11:3;  I  Tim.  2  :  14).  See  also  our  Lord's  refer- 
ence to  the  latter  in  Rev.  12:9  and  20  :  2.  The  standing 
of  the  sun  at  the  overthrow  of  the  Amorites,  as  an  evidence 
of  the  Lord's  power,  was  evidently  typical  of  the  power  to 
be  displayed  in  the  future,  in  "the  day  of  tne  Lord,"  at 
the  hand  of  him  whom  Joshua  typified.  This  is  attested 
by  three  prophets.  (Isa.  28  :  21 ;  Habak.  2  :  1-3,  13,  14  and 
3  :  2-11  ;  Zech.  14  :  i,  6,  7.)  The  account  of  the  speaking 
ass  is  confirmed  by  Jude  (verse  11),  and  by  Peter  (2  Pet. 
2  :  16).  And  the  great  teacher,  Jesus,  confirms  the  narra- 
tives of  Jonah  and  the  great  fish  and  of  Noah  and  the 
flood.  (Matt.  12  :  40;  24  :  38,  39 ;  Luke  17  :  26.  See  also 
I  Pet.  3 :  20.)  Really  these  are  no  greater  miracles 
than  those  performed  by  Jesus  and  the  apostles,  such  as  the 


The  Flan  $/  the  Ages, 


turning  of  water  into  wine,  the  healing  of  diseases,  etc.; 
and  as  a  miracle,  the  awakening  of  the  dead  is  most  won- 
derful of  all. 

These  miracles,  not  common  to  our  experience,  find  par- 
allels about  us  every  day,  which,  being  more  common,  are 
passed  by  unnoticed.  The  reprodudlion  of  living  organisms, 
cither  animal  or  vegetable,  is  beyond  our  comprehension,  as 
well  as  beyond  our  power — hence  miraculous.  We  can  see 
the  exercise  of  life  principle,  but  can  neither  understand 
nor  produce  it.  We  plant  two  seeds  side  by  side ;  the  con- 
ditions, air,  water  and  soil,  are  alike  ;  they  grow,  we  cannot 
tell  how,  nor  can  the  wisest  philosopher  explain  this  mir- 
acle. These  seeds  develop  organisms  of  opposite  tenden- 
cies ;  one  creeps,  the  other  stands  eredt ;  form,  flower,  col- 
oring, everything  differs,  though  the  conditions  were  the 
same.  Such  miracles  grow  common  to  us,  and  we  cease  to 
remember  them  as  such  as  we  leave  the  wonderment  of 
childhood  ;  yet  they  manifest  a  power  as  much  beyond  our 
own,  and  beyond  our  limited  intelligence,  as  the  few  mir- 
acles recorded  in  the  Bible  for  special  purposes,  and  as  in- 
tended illustrations  of  omnipotence,  and  of  the  ability  of 
the  great  Creator  to  overcome  every  obstacle  and  to  accom- 
plish all  his  will,  even  to  our  promised  resurre(5lion  from  the 
dead,  the  extermination  of  evil,  and  the  ultimate  reign  of 
everlasting  righteousness. 

Here  we  rest  the  case.  Every  step  has  been  tested  by- 
reason.  We  have  found  that  there  is  a  God,  a  supreme, 
intelligent  Creator,  in  whom  wisdom,  justice,  love  and  power 
exist  in  perfe(5l  harmony.  We  have  found  it  reasonable  to 
expe(5l  a  revelation  of  his  plans  to  his  creatures  capable  of 
appreciating  and  having  an  interest  in  them.  We  have 
found  the  Bible,  claiming  to  be  that  revelation,  worthy  of 
consideration.  We  have  examined  its  writers,  and  their 
possible  objcds,  in  the  light  of  what  they  taught  j  we  have 


A  Divine  Revelation,  63 

been  astonished  ;  and  our  reason  has  told  us  that  such  wis- 
dom, combined  with  such  purity  of  motive,  was  not  the  cun- 
ning device  of  crafty  men  for  selfish  ends.  Reason  has  urged 
that  it  is  far  more  probable  that  such  righteous  and  benev- 
olent sentiments  and  laws  muf  t  be  of  God  and  not  of  men, 
and  has  insisted  that  they  could  not  be  the  work  of  knavish 
priests.  We  have  seen  the  harmony  of  testimony  concern- 
ing Jesus,  his  ransom-sacrifice,  and  the  resurredlion  and 
blessing  of  all  as  the  outcome,  in  his  glorious  kingdom  to 
come ;  and  reason  has  told  us  that  a  scheme  so  grand  and 
comprehensive,  beyond  all  we  could  otherwise  have  reason 
to  expedl,  yet  built  upon  such  reasonable  dedu6lions,  must 
be  the  plan  of  God  for  which  we  seek.  It  cannot  be  the  mere 
device  of  men,  for  even  when  revealed,  it  is  almost  too 
grand  to  be  believed  by  men. 

When  Columbus  discovered  the  Orinoco  river,  some  one 
said  he  had  found  an  island.  He  replied :  No  such  river 
as  that  flows  from  an  island.  That  mighty  torrent  must  drain 
the  waters  of  a  continent."  So  the  depth  and  power  and 
wisdom  and  scope  of  the  Bible's  testimony  convince  us 
that  not  man,  but  the  Almighty  God,  is  the  author  of  its 
plans  and  revelations.  We  have  taken  but  a  hasty  glance 
at  the  surface  claims  of  the  Scriptures  to  be  of  divine  origin, 
and  have  found  them  reasonable.  Succeeding  chapters  will 
unfold  the  various  parts  of  the  plan  of  God,  and  will,  we 
trust,  give  ample  evidence  to  every  candid  mind  that  the 
Bible  is  a  divinely  inspired  revelation,  and  that  the  length 
and  breadth  and  height  and  depth  of  the  plan  it  unfolds 
gloriously  refledl  the  divine  chara6ler,  hitherto  but  dimly 
comprehended,  but  now  more  clearly  seen  in  the  light  of 
the  dawning  Millennial  Day, 


like  Fimn  of  the  Agu. 


TRUTH  MOST  PRECIOUS. 

GREAT  truths  are  dearly  bought   The  common  truth. 
Such  as  men  give  and  take  from  day  to  day, 
Comes  in  the  common  walk  of  easy  life, 
Blown  by  the  careless  wind  across  our  way. 

Great  truths  are  dearly  won ;  not  found  by  chance, 
Nor  wafted  on  the  breath  of  summer  dream; 

But  grasped  in  the  greet  struggle  of  the  soul, 
Hard  buffeting  with  adverse  wind  and  stream. 

Sometimes,  'mid  conflidt,  turmoil,  fear  and  grief, 
WTien  the  strong  hand  of  God,  put  forth  in  might, 

Ploughs  up  the  subsoil  of  the  stagnant  heart, 
It  brings  some  buried  truth-seeds  to  the  light. 

Not  in  the  general  mart,  'mid  com  and  wine; 

Not  in  the  merchandise  of  gold  and  gems ; 
Not  in  the  world's  gay  hall  of  midnight  mirth. 

Nor  'mid  the  blaze  of  regal  diadems ; 

Not  in  the  general  clash  of  human  creeds, 

Nor  in  the  merchandise  'twixt  church  and  world, 

Is  truth's  fair  treasure  found,  'mongst  tares  and  weeds; 
Nor  her  fair  banner  in  their  midst  unfurled. 

Truth  springs  like  harvest  from  the  well-ploughed  fieldSr 
Rewarding  patient  toil,  and  faith  and  zeal. 

To  those  thus  seeking  her,  she  ever  yields 
Her  richest  treasures  fior  their  lasting  weaL 


STUDY  IV. 


THE  EPOCHS  AND  DISPENSATIONS  MARKED  IN  THE 
DEVELOPMENT  OF  THE  DIVINE  PLAN. 


CiOd's  Px^  Definite  and  Systematic— Thrbh  Great  Epochs  of  the 

World's  History. — Their  Distinctive  Features. — "The  Earth  Abideth 
Forever." — The  World  to  Comb,  the  New  Heavens  and  Earth. — Subdi- 
visions OP  These  Great  Epochs. — The  Important  Features  of  God's  Plan 
thus  Brought  to  View. — Order  Recognized  Discloses  Harmony.— 
Rightly  Dividing  the  Word  of  Truth. 


S  some  ignorantly  misjudge  the  skill  and  wisdom  of 


a  great  architect  and  builder  by  his  unfinished  work, 
so  also  many  in  their  ignorance  now  misjudge  God  by  his 
unfinished  work ;  but  by  and  by,  when  the  rough  scaffold- 
ing of  evil,  which  has  been  permitted  for  man's  discipline, 
and  which  shall  finally  be  overruled  for  his  good,  has  been 
removed,  and  the  rubbish  cleared  away,  God's  finished 
work  will  universally  declare  his  infinite  wisdom  and  pow- 
er ;  and  his  plans  will  be  seen  to  be  in  harmony  with  his 
glorious  character. 

Since  God  tells  us  that  he  has  a  definitely  fixed  purpose, 
and  that  all  his  purposes  shall  be  accomplished,  it  behooves 
us,  as  his  children,  to  inquire  diligently  what  those  plans 
are,  that  we  may  be  found  in  harmony  with  them.  Notice 
how  emphatically  Jehovah  affirms  the  fixedness  of  his  pur- 
pose:  "Jehovah  of  hosts  hath  sworn,  saying,  Surely  as 
I  have  thought,  so  shall  it  come  to  pass ;  and  as  I  have  pur- 
posed, so  shall  it  be."  *'The  Lord  of  hosts  hath  pur- 
posed, and  who  shall  disannul  it?"  "I  am  God,  and 
there  is  none  else ;  I  am  God,  and  there  is  none  like 
me.  .  .  My  counsel  shall  stand,  and  I  will  do  all  my  pleas* 


6s 


T%4  Plan  of  the  Ages* 


we.  o  .  Yea,  I  have  spoken  it,  I  will  also  bring  it  to  passj 
I  have  purposed  it,  I  will  also  do  it"  (Isa.  14:  24-271  46; 
9 — 1 1 . )  Therefore,  however  hap-hazard  or  mysterious  God^s 
dealings  with  men  may  appear,  those  who  believe  this  tes- 
timony of  his  Word  must  acknowledge  that  his  original 
and  unalterable  plan  has  been,  and  still  i£>  progressing  sys* 
tematically  to  completion. 

While  the  mass  of  mankind,  groping  in  the  darkness  of 
ignorance,  must  await  the  adlual  developments  of  God*s 
plan,  before  they  can  realize  the  glorious  character  of  the 
Divine  Archite6^:,  it  is  the  privilege  of  the  child  of  God 
to  see  by  faith  and  the  light  of  his  lamp  the  foretold  glories 
of  the  future,  and  thereby  to  appreciate  the  otherwise 
mysterious  dealings  of  the  past  and  the  present.  There- 
fore, as  interested  sons  of  God,  and  heirs  of  a  promised 
inheritance,  we  apply  to  our  Father's  Word,  that  we  may 
understand  his  purposes  from  the  plans  and  specifications 
therein  given.  There  we  learn  that  the  plan  of  God,  with 
reference  to  man,  spans  three  great  periods  of  time,  be- 
ginning with  man's  creation  and  reaching  into  the  illimit- 
able future.  Peter  and  Paul  designate  these  periods  * 'three 
worlds,"  which  we  represent  in  the  following  diagram, 

GREAT  EPOCHS  CALLED  "WORLDS." 


These  three  great  epochs  represent  three  distinct  man- 
ifestations of  divine  providence.  The  first,  from  cres.tion 
to  the  flood,  was  under  the  ministration  of  angels,  and  is 


Epochs  and  Dispensations, 


call.xi  by  Peter  "the  world  that  was.*' — 2  Pet.  3:  6, 

The  second  great  epoch,  from  the  flood  to  the  establish- 
ment of  the  kmgdom  of  God,  is  under  the  hmited  con- 
trol of  Satan,  "  the  prince  of  this  world,"  and  is  thereiore 
called  "  THIS  present  evil  world."— Gal.  1:4;  2  Pet.  3:  7. 

The  third  is  to  be  a  **  world  without  end  "  (Isa.  45  ;i7) 
under  divine  admmistration,  the  kingdom  of  God,  and  is 
called  **THE  WORLD  TO  COME — wherein  dwelleth  righteous- 
ness." — Heb.  2  :  5 ;  2  Pet.  3  :  13. 

The  first  of  these  periods,  or  "worlds,"  under  the  min- 
istration of  angels,  was  a  failure ;  the  second,  under  the 
rule  of  Satan,  the  usurper,  has  been  indeed  an  "evil 
world;"  but  the  third  will  be  an  era  of  righteousness  and 
of  blessing  *  o  all  the  families  of  the  earth. 

The  last  two  of  these  "worlds"  are  most  particularly 
mentioned,  and  the  statements  relative  to  them  are  in 
strong  contrast.  The  present,  or  second  period,  is  called 
"the  present  evil  world,"  not  because  there  is  nothing 
good  in  it,  but  because  in  it  evil  is  permitted  to  predomi- 
nate. "Now  we  call  the  proud  happy;  yea,  they  that 
work  wickedness  are  set  up ;  yea,  they  that  tempt  God  are 
even  delivered."  (Mai.  3  :  15.)  The  third  world  or  epoch 
is  mentioned  as  "THE  world  to  come — wherein  dwelleth 
righteousness  J  '  not  because  there  will  be  no  evil  in  it,  but 
because  evil  will  not  predominate.  The  blotting  out  of  evil 
will  be  gradual,  requiring  all  of  the  first  thousand  years. 
Evil  will  not  rule  then  ;  it  will  not  prosper ;  it  will  no 
longer  be  the  wicked  that  will  flourish  ;  but  "  the  righteous 
shall  flourish"  (Psa.  72 :  7),  the  "obedient  shall  eat  the 
good  of  the  land  "  (Isa.  i :  19),  and  "  the  evil  doer  shall  be 
cut  off.'' — Psa.  37  :  9. 

Thus  seen,  the  next  dispensation  is  to  be  so  dissimilar  as 
to  be  the  very  reverse  of  the  present  one  in  almost  every 
particular.    Our  Lord's  words  show  why  there  is  to  be  a 


68 


The  Plan  of  the  Ages. 


difference  between  the  present  and  the  future  dispensations. 
It  is  because  he  will  be  the  prince  or  ruler  of  the  world 
to  come,  that  in  it  righteousness  and  truth  will  prosper; 
while,  because  Satan  is  the  prince  (ruler)  of  the  present 
evil  world,  evil  prospers  and  the  wicked  flourish.  It  is  be- 
cause, as  Jesus  said,  the  prince  of  this  world  hath  noth- 
ing in  me  " — and  consequently  no  interest  in  his  followers 
except  to  oppose,  tempt,  annoy  and  buffet  them  (John 
14:  30;  2  Cor.  12  :  7) — that  in  this  present  evil  world  or 
epoch,  whosoever  will  live  godly  shall  suffer  persecution, 
while  the  wicked  flourish  like  a  green  bay  tree. — 2  Tim. 
3:  12;  Psa.  37:  35. 

Jesus  said,  "  My  kingdom  is  not  of  this  world,"  and  un- 
til the  era  or  world  to  come"  does  come,  Christ's  king' 
dom  will  not  control  the  earth.  And  for  this  we  are  taught 
to  hope  and  pray,  "  Thy  kingdom  come,  thy  will  be  done 
on  earth."  Satan  is  the  ruler  of  the  darkness  of  this 
world,"  and  therefore  * 'darkness  covers  the  earth  and  gross 
darkness  the  people."  He  now  rules  and  works  in  the 
hearts  of  the  children  of  disobedience. — Eph.  2  :  2  ;  6  :  12. 

There  must  be  some  very  important  part  of  the  great 
Architedl's  plan  for  man's  salvation  not  yet  fully  developed 
— else  the  new  prince  and  the  new  dispensation  would  have 
been  long  ago  introduced.  Why  it  was  postponed  for  an 
appointed  time,  and  also  the  manner  of  the  change  from 
the  present  dominion  of  evil  under  Satan  to  that  of  right- 
eousness under  Christ,  are  points  of  interest  which  will 
be  more  fully  shown  hereafter.  Suffice  it  now  to  say,  that 
the  kingdoms  of  this  world,  now  subject  to  Satan,  are  at 
the  proper  time  to  become  the  kingdoms  of  our  Lord  and 
of  his  Christ.  (Rev.  11  :  15.)  The  context  shows  that  the 
transfer  will  be  accomplished  by  a  general  time  of  trouble. 
In  reference  to  it  Jesus  said,  *'No  man  can  enter  into  a 
strong  man's  house  and  spoil  his  goods,  except  he  will 


Epochs  and  Dispensations, 


first  bind  the  strong  man,  and  then  he  will  spoil  his  house." 
(Mark  3  :  22-27.)  Thus  we  are  taught  that  Satan  must  first 
be  bound,  restrained  and  deposed,  before  Christ's  reign  of 
righteousness  and  peace  can  be  established.  This  binding 
of  Satan  is  accordingly  shown  to  be  the  first  work  of  the 
new  dispensation. — Rev.  20  :  2. 

It  should  be  remembered  that  this  earth  is  the  basis  of 
all  these  ''worlds"  and  dispensations,  and  that  though 
ages  pass  and  dispensations  change,  still  the  earth  con- 
tinues— "  The  earth  abideth  forever."  (Eccl.  i  :  4.)  Car- 
rying out  the  same  figure,  Peter  calls  each  of  these  periods 
a  separate  heavens  and  earth.  Here  the  word  heavens  sym- 
bolizes the  higher  or  spiritual  controlling  powers,  and 
earth  symbolizes  human  government  and  social  arrange- 
ments. Thus  the  first  heavens  and  earth,  or  the  order 
and  arrangement  of  things  then  existing,  having  served 
their  purpose,  ended  at  the  flood.  But  the  physical  heav- 
ens (sky  and  atmosphere),  and  the  physical  earth,  did 
not  pass  away:  they  remained.  So  likewise  the  present 
world  (heavens  and  earth)  will  pass  away  with  a  great  noise, 
fire  and  melting — confusion,  trouble  and  dissolution.  The 
strong  man  (Satan),  being  bound,  will  struggle  to  retain 
his  power.  The  present  order  or  arrangement  of  govern- 
ment and  society,  not  that  of  the  physical  sky  and  earth, 
will  pass  away.  The  present  heavens  (powers  of  spiritual 
control)  must  give  place  to  the  "  new  heavens  " — Christ's 
spiritual  control.  The  present  earth  (human  society  as 
now  organized  under  Satan's  control)  must  (symbolically) 
melt  and  be  dissolved,  in  the  beginning  of  the  "  Day  of 
the  Lord,"  which  "shall  burn  as  an  oven."  (Mai.  4:  i.) 
It  will  be  succeeded  by  "a  new  earth,"  /.  society  reor- 
ganized in  harmony  with  earth's  new  Prince — Christ. 
Righteousness,  peace  and  love  will  rule  among  men  when 
present  arrangements  have  given  place  to  the  new  and  bet- 


The  Plan  of  the  Ages, 


ter  kingdom,  the  basis  of  which  will  be  the  strictest  justice. 

Paul  was  given  a  glimpse  of  the  next  dispensation,  or,  as 
he  calls  it,  "  the  world  to  come."  He  says  he  was  "  caught 
away ' '  (physically  or  mentally,  or  both,  he  could  not  tell, 
things  were  so  real  to  his  view)  down  the  stream  of  time  to 
the  new  condition  of  things,  the  new  heaven,"  hence  the 
**  third  heaven."  He  thus  saw  things  as  they  will  be  un- 
der the  spiritual  control  of  Christ,  things  which  he  might 
not^  disclose.  (2  Cor.  12:  2-4.)  Doubtless  these  were  the 
same  things  which  John  afterward  saw,  and  was  permitted 
to  express  to  the  Church  in  symbols,  which  may  only  be 
understood  as  they  become  due.  John,  in  the  revelation 
given  to  him  by  our  Lord  on  the  Isle  of  Patmos,  was  in 
vision  carried  down  through  this  Christian  Age  and  its 
changing  scenes  of  church  and  state,  to  the  end  of  the 
present  evil  world,  or  epoch,  and  there  in  prophetic  visions 
he  saw  Satan  bound,  Christ  reigning,  and  the  new  heaven 
and  the  new  earth  established;  for  the  former  heaven  ai?d 
earth  were  passed  away. — Rev.  21:1. 

AGES  OR  DISPENSATIONS. 


We  now  notice  the  ages  into  which  these  great  epochs  are 
subdivided,  as  illustrated  in  the  diagram  below. 


The  first  of  these  great  epochs  (^^  worlds  ")  was  not  sub- 
divided :  God's  method  of  dealing  with  men  did  not  vary 
during  all  that  time — from  Adam's  fall  to  the  flood.  God 
had  given  man  his  law,  written  in  his  very  nature ;  but  after 
he  had  sinned  he  left  him  measurably  to  his  own  course, 
which  was  downward,  "evil,  and  that  continually,"  that 


Epochs  and  Dispensations, 


n 


thus  man  might  realize  his  folly,  and  that  the  wisdom  of 

God  in  commanding  absolute  obedience  might  be  made 
manifest.  That  dispensation  ended  with  a  flood,  which 
took  away  all  but  faithful  Noah  and  his  family.  Thus  thft 
first  dispensation  not  only  manifested  the  disastrous  effe(5ls 
of  sin,  but  showed  that  the  tendency  of  sin  is  downward 
to  greater  degradation  and  misery,  and  proves  the  necessity 
of  Jehovah's  interposition,  if  the  recovery  of  that  which 
was  lost" — man's  first  estate — is  ever  to  be  accomplished. 

The  second  epoch,  or  world  that  now  is,"  includes 
three  ages,  each  a  step  in  the  plan  of  God  for  the  overthrow 
of  evil.  Each  step  is  higher  than  that  preceding  it,  and 
carries  the  plan  forward  and  nearer  to  completion. 

The  third  great  epoch — ''the  world  to  come" — fiiture 
from  the  second  advent  of  Christ,  comprises  the  Millennial 
Age,  or  '' times  of  restitution  ;"  and  following  it  are  other 
*'ages  to  come,"  the  particulars  of  which  are  not  revealed. 
Present  revelations  treat  of  man's  recovery  from  sin,  and 
not  of  the  eternity  of  glory  to  follow. 

The  first  age  in  the  "world  that  now  is"  we  call  the 
Patriarchal  Age,  or  dispensation,  because  during  that 
period  God's  dealings  and  favors  were  with  a  few  individuals 
only,  the  remainder  of  mankind  being  almost  ignored. 
Such  favored  ones  were  the  patriarchs  Noah,  Abraham, 
Isaac  and  Jacob.  Each  of  these  in  turn  seems  to  have  been 
God's  favored  one.  At  the  death  of  Jacob,  that  age  or  or- 
der of  dealing  ended.  At  Jacob's  death,  his  descendants 
were  first  called  '' the  twelve  tribes  of  Israel,"  and  were 
together  recognized  of  God  as  his  "  peculiar  people;"  and 
through  typical  sacrifices  they  were  typically  "a  holy  na- 
tion," separated  from  other  nations  for  a  particular  pur- 
pose, and  therefore  to  enjoy  certain  special  favors.  The 
time  allotted  to  this  feature  of  the  divine  plan,  beginning 
here  and  ending  at  the  death  of  Christ,  we  designate  the 


The  Plan  4  me  Ages. 


Jewish  Age,  or  the  Law  dispensation.  During  that  age 
God  specially  blessed  that  nation.  He  gave  them  his  law ; 
he  made  a  special  covenant  with  them ;  he  gave  them  the 
Tabernacle,  whose  shekinah  glory  in  the  Most  Holy  repre- 
sented Jehovah's  presence  with  them  as  their  Leader  and 
King.  To  them  he  sent  the  prophets,  and  finally  his  Son, 
Jesus  performed  his  miracles  and  taught  in  their  midst,  and 
would  neither  go  to  others  himself,  nor  permit  his  disciple.«i 
to  go  to  the  surrounding  nations.  He  sent  them  out,  say- 
ingj  Go  not  into  the  way  of  the  Gentiles,  and  into  any 
city  of  the  Samaritans  enter  ye  not ;  but  go  rather  to  the 
lost  sheep  of  the  house  of  Israel."  (Matt.  lo  :  5,  6.)  And 
again  he  said,  "  I  am  not  sent  but  unto  the  lost  sheep  of 
the  house  of  Israel."  (Matt,  15  :  24.)  That  this  national 
favor  ended  with  their  rejection  and  crucifixion  of  Jesus 
is  shown  by  Jesus'  words,  when,  five  days  before  his  cruci- 
fixion, he  declared,  "  Your  house  is  left  unto  you  deso- 
late."—Matt.  23  :  38c 

There,  at  Jesus'  death,  a  new  age  began — the  Christian 
Age  or  Gospel  Dispensation,  wherein  should  be  her- 
alded good  tidings  of  justification,  not  to  the  Jew  only, 
but  to  all  nations  ;  for  Jesus  Christ,  by  the  grace  of  God, 
tasted  death  for  every  man.  During  this  Gospel  age  also 
there  is  a  class  called  to  special  favor,  to  whom  special 
promises  are  made;  namely,  those  who  by  faith  accept 
Christ  Jesus  as  their  Redeemer  and  Lord,  following  in  his 
footsteps.  The  gospel  proclamation  has  ^one  hither  and 
thither  through  the  earth  for  nearly  nineteen  hundred  years, 
so  that  it  can  now  be  said  that  it  has  been  preached  more 
or  less  in  every  nation.  It  has  not  converted  nations — it 
was  not  designed  to  do  so  in  this  age ;  but  it  has  selected 
here  and  there  some,  in  all  a  "little  flock,"  as  Jesus 
had  foretold  (Luke  12  :  32),  to  whom  it  is  the  Father's 
good  pleasure  to  give  the  Kingdom  in  an  age  to  follow  this* 


Epochs  and  Dispensations. 


73 


With  this  age  the  "present  evil  world"  ends;  and 
mark  well  that  while  God  has  been  thus  permitting  the 
predominance  and  reign  of  evil,  to  the  seeming  detriment 
of  his  cause,  nevertheless  his  deep  designs  have  been 
steadily  progressing  according  to  a  fixed  and  definite  plan, 
and  in  the  exadt  order  of  the  seasons  which  he  has  ap- 
pointed. In  the  end  of  this  age,  and  the  dawn  of  its 
successor,  the  Millennial  age,  Satan  is  to  be  bound  and  his 
power  overthrown,  preparatory  to  the  establishment  of 
Christ's  kingdom  and  the  beginning  of  **the  world  to 
come,  wherein  dwelleth  righteousness." 

Millennium,  signifying  a  thousand  years,  is  by  common 
consent  used  as  the  name  for  the  period  mentioned  in  Rev. 
20:4 — the  thousand  years  of  Christ's  reign,  the  first  age 
in  the  world  to  come."  During  the  Millennial  age, 
there  will  be  a  restitution  of  all  things  lost  by  the  fall  of 
Adam  (Adls  3 : 19-21),  and  before  its  close  all  tears  shall 
have  been  wiped  away.  Beyond  its  boundary,  in  the  ages 
of  blessedness  to  follow,  there  shall  be  no  more  death, 
neither  sorrow  nor  crying;  neither  shall  there  beany  more 
pain.  The  former  things  will  have  passed  away.  (Rev. 
21:4.)  Gods  revelations  particularize  no  further,  and 
there  we  stop. 

We  have  here  only  glanced  at  the  mere  outline  of  this 
plan  of  the  ages.  The  more  we  examine  it,  the  more  we  will 
find  in  it  perfe6l  harmony,  beauty  and  order.  Each  age 
has  its  part  to  accomplish,  necessary  to  the  complete  de- 
velopment of  God's  plan  as  a  whole.  The  plan  is  a  pro- 
gressive one,  gradually  unfolding  from  age  to  age,  upward 
and  onward  to  the  grand  consummation  of  the  original  de- 
sign of  the  Divine  Architedl,  "who  worketh  all  things  after 
the  counsel  of  his  own  will."  (Eph.  i  :ii.)  Not  one  of 
these  great  periods  is  an  hour  too  long  or  too  short  for  tke 
accomplishment  of  its  objedt.    God  is  a  wise  economist  of 


T4 


The  Plan  of  the  Ages. 


both  time  and  means,  though  his  resources  are  infinite! 
and  no  power,  however  malicious,  for  a  moment  retards  or 
thwarts  his  purposes.  All  things,  evil  as  well  as  good,  un- 
der divine  supervision  and  overruling,  are  working  together 
for  the  accomplishment  of  his  will. 

To  an  uninstructed  and  undisciplined  mind,  which  can 
see  only  a  little  of  the  intricate  machinery  of  God's  plan, 
it  appears  like  anarchy,  confusion  and  failure,  just  as  the 
whole,  or  even  a  part,  of  an  intricate  machine  would  appear 
to  a  childo  To  its  immature  and  untutored  mind  it  is  in- 
comprehensible, and  the  opposite  motions  of  its  wheels 
and  belts  are  but  confusion.  But  maturity  and  investiga- 
tion will  show  that  the  seeming  confusion  is  beautiful  har- 
mony, working  good  results.  The  machine,  however,  was 
as  truly  a  success  before  the  child  understood  its  operation 
as  after.  So,  while  God's  plan  is,  and  has  been  for  ages,  in 
successful  operation,  man  has  been  receiving  the  nec- 
essary discipline,  not  only  to  enable  him  to  understand 
its  intricate  workings,  but  also  to  experience  its  blessed  re- 
sults. 

As  we  pursue  our  study  of  the  divine  plan,  it  is  essential 
that  we  keep  in  memory  these  ages  and  their  respective  pe- 
culiarities and  obje6ts ;  for  in  no  one  of  them  can  the  plan 
be  seen,  but  in  all  of  them,  even  as  a  link  is  not  a  chain, 
but  several  links  united  form  a  chain.  We  obtain  correct 
ideas  of  the  whole  plan  by  noting  the  distinctive  features 
of  each  part,  and  thus  we  are  enabled  to  divide  rightly 
the  Word  of  truth. 

A  statement  of  the  Word  which  belongs  to  one  epoch,  or 
dispensation,  should  not  be  applied  to  another,  as  things 
stated  of  one  age  are  not  always  true  of  another.  For  in- 
stance, it  would  be  an  untruth  to  say  of  the  present  time 
that  the  knowledge  of  the  Lord  fills  the  whole  earth,  or 
that  there  is  no  need  to  say  to  your  neighbor,  Know  the 


epochs  and  Dispensations, 


Lord.  (Isa.  11:9;  Jer.  31 :  34.)  This  is  not  true  in  this 
age,  and  it  cannot  be  true  until  the  Lord,  having  come 
again,  has  established  his  kingdom;  for  throughout  this 
age  there  have  been  many  seducing  deceptions,  and  we  are 
told  that  even  in  the  very  end  of  the  age — "  In  the  last  days 
.  .  .  evil  men  and  seducers  shall  wax  worse  and  worse,  de- 
ceiving and  being  deceived.''  (2  Tim.  3  :  i,  13.)  It  will  be 
as  the  result  of  Messiah's  reign  during  the  Millennial  age 
that  knowledge  and  righteousness  shall  cover  the  earth  as 
the  waters  cover  the  sea. 

A  similar  mistake,  and  a  very  common  one,  is  to  suppose 
that  God's  kingdom  is  now  established  and  ruling  over  the 
earth,  and  that  his  will  is  now  done  among  the  nations. 
This  is  manifestly  far  from  the  truth,  for  the  kingdoms  of 
this  world  are  supported  and  enriched  through  oppression. 
Injustice  and  deceit,  to  as  great  an  extent  as  the  increasing 
intelligence  of  the  people  will  permit.    Satan,  the  present 

prince  of  this  world,"  must  yet  be  displaced,  and  these 
kingdoms,  now  under  his  control,  must  become  the  king- 
doms of  our  Lord  and  of  his  Anointed,  when  he  shall  take 
nnto  himself  his  great  power,  and  reign. 

By  the  light  now  due  to  the  household  of  faith,  we  dis- 
cern that  system  and  order  which  mark  the  stately  step- 
pings  of  our  God  through  the  ages  past,  and  we  are  forcibly 
reminded  of  the  beautiful  lines  of  Cow^Der,  inspired  by  a 
living  faith,  which  trusted  where  it  could  not  trace  the  Al- 
mighty Jehovah: — 

•*  God  moves  in  a  mysterforts  way. 
His  wonders  to  perform : 
He  plants  bis  footsteps  in  the  se^ 
And  rides  upon  the  stonn. 


PUm  0/  the  Agei. 


*  Deqp  in  unfathomable  mines 

Of  never- failing  skill, 
He  treasures  up  his  bright  designs. 
And  works  his  sovereign  will. 

•Ye  fearful  saints,  fresh  courage  take; 
The  clouds  ye  so  much  dread 
Are  big  with  mercy,  and  shall  break 
In  blessings  on  your  head. 

•  Judge  not  the  Lord  by  feeble  sense. 

But  trust  him  for  his  grace. 
Behind  a  frowning  providence 
He  hides  a  smiling  face. 

•*  Hb  purposes  will  ripen  fast. 
Unfolding  every  hour. 
The  bud  may  have  a  bitter  taste^ 
But  sweet  will  be  the  flower, 

•*  Blind  unbelief  is  sure  to  eir. 
And  scan  his  work  in  vain. 
God  is  his  own  interpreter. 
And  he  will  make  it  plda** 

^ —  »c  

know  not  the  way  that's  before  me. 

The  joys  or  the  griefs  it  may  bring ; 
What  clouds  are  o'erhanging  the  future, 

What  flowers  by  the  wayside  may  spring. 
But  there's  One  who  will  journey  beside 

Nor  in  weal  nor  in  woe  will  forsake ; 
And  this  b  my  solace  and  comfort, 
*  He  knoweth  the  way  that  I  take.*  *® 


STUDY  V. 


•THE  MYSTERY  HID  FROM  AGES  AND  FROM  GENERA- 
TIONS,  BUT  NOW  MADE  MANIFEST  TO 
HIS  SAINTS."— COL.  i  :  26. 


Thb  Glimmering  Light  ofthb  First  Promise. — Thb  Promisb  to  Abraham.— 
Hope  Deferred. — The  Mystery  Begins  to  Unravel  at  Pentecost. — What 
THE  Mystery  Is. — Why  So  Long  Kept  a  Mystery. — Still  a  Mystery  to 
the  World. — In  Duk  Time  to  bb  Madb  Manifest  to  All. — ^Whbn  thb  Mys> 
TBRY  Will  bb  Finished. 


HILE  mankind  was  under  the  discipline  of  evil,  and 


^  ^  unable  to  understand  its  necessity,  God  repeatedly  ex- 
pressed his  purpose  to  restore  and  bless  them  through  a 
coming  deliverer.  But  who  that  deliverer  should  be  was 
a  mystery  for  four  thousand  years,  and  it  only  began  to  be 
clearly  revealed  after  the  resurrection  of  Christ,  in  the  be- 
ginning of  the  Christian  or  Gospel  age. 

Looking  back  to  the  time  when  life  and  Edenic  happiness 
were  forfeited  by  our  first  parents,  we  see  them  under  the 
just  penalty  of  sin  filled  with  sorrow,  and  without  a  ray  of 
hope,  except  that  drawn  from  the  obscure  statement  that 
the  seed  of  the  woman  should  bruise  the  serpent's  head. 
Though  in  the  light  of  subsequent  developments  this  is 
full  of  significance  to  us,  to  them  it  was  but  a  faint  and 
glimmering  light.  Nearly  two  thousand  years  rolled  by 
with  no  evidence  of  a  fulfilment. 

About  two  thousand  years  after,  God  called  Abraham, 
and  promised  that  his  seed  should  bless  all  the  families  of 
the  earth.  This  looked  as  though  God  still  held  to  his 
previously  expressed  purpose,  and  was  now  about  to  fulfil 
it.    Time  sped  on ;  the  promised  land  of  Canaan  was  not 


77 


78 


The  Plan  of  the  Ages, 


yet  in  his  possession ;  they  had  yet  no  offspring,  and  Abra- 
ham and  Sarah  were  growing  old.  Abraham  reasoned  that 
he  must  help  God  to  fulfil  his  promise ;  so  Ishmael  was  born. 
But  his  assistance  was  not  needed,  for  in  due  time  Isaac,  the 
child  of  hope  and  promise,  was  born.  Then  it  seemed  that 
the  promised  ruler  and  blesser  of  nations  had  come.  But 
no:  years  rolled  by,  and  seemingly  God's  promise  had 
failed ;  for  Isaac  died,  and  his  heir,  Jacob,  also.  But 
the  faith  of  a  few  still  held  firmly  to  the  promise,  and 
was  sustained  by  God;  for  "the  covenant  which  he  made 
with  Abraham"  was  assured  by  God's  **oath  unto  Isaac, 
and  confirmed  to  Jacob  .  .  .  and  to  Israel  for  an  everlasting 
covenant." — i  Chron.  i6:  i6,  17. 

When  at  the  time  of  Jacob's  death  his  descendants  were 
first  called  the  Twelve  Tribes  of  Israel,  and  recognized  of 
God  as  a  **chosen  nation"  (Gen.  49  :  28;  Deut.  26 :  5),  the 
expectation  that  this  nation  as  a  whole,  as  the  promised 
seed  of  Abraham,  should  possess  Canaan,  and  rule  and 
bless  the  world,  seemed  to  be  on  the  eve  of  realization ; 
for  already,  under  the  favor  of  Egypt,  they  were  becoming 
a  strong  nation.  But  hope  was  almost  blasted  and  the  prom- 
ise almost  forgotten  when  the  Egyptians,  having  gained 
control  of  them,  held  them  as  slaves  for  a  long  period. 

Truly  God's  promises  were  shrouded  in  mystery,  and 
his  ways  seemed  past  finding  out.  However,  in  due  time 
came  Moses,  a  great  deliverer,  by  whose  hand  God  led 
them  out  of  bondage,  working  mighty  miracles  on  their 
behalf.  Before  entering  Canaan  this  great  deliverer  died ; 
but  as  the  Lord's  mouthpiece  he  declared,  *'A  prophet 
shall  the  Lord  your  God  raise  up  unto  you  of  your  brethren, 
like  unto  me.'*  (Deut.  18:  15  ;  A(5ls  3  :  22.)  This  gave  a 
further  insight  into  God's  plan,  showing  that  not  only 
would  their  nation,  as  a  whole,  be  associated  in  some  way 
with  the  fiiture  work  of  ruling  and  blessing,  but  that  one  to 


Hidden  Miystery, 


79 


be  selected  from  among  them  would  lead  to  victory  and  to 

the  fulfilment  ot  the  promise.  Then  Joshua,  whose  name 
signifies  deliverer,  or  savior,  became  their  leader,  and  under 
him  they  won  great  victories,  and  a(ftually  entered  the 
land  promised  in  the  covenant.  Surely  then  it  seemed  that 
the  true  leader  had  come,  and  that  the  promise  was  about 
to  have  complete  fulfilment. 

But  Joshua  died,  and  they  made  no  headway  as  a  nation 
until  David,  and  then  Solomon,  were  given  them  as  kings. 
There  they  reached  the  very  zenith  of  their  glory;  but  soon, 
instead  of  seeing  the  promise  accomplished,  they  were  shorn 
of  their  power,  and  became  tributary  to  other  nations.  Some 
held  fast  the  promise  of  God,  however,  and  still  looked  for 
the  great  deliverer  of  whom  Moses,  Joshua,  David  and 
Solomon  were  only  types. 

About  the  ^:ime  when  Jesus  was  born,  all  men  were  in 
expectation  or  the  Messiah,  the  coming  king  of  Israel  and, 
through  Israel,  of  the  world.  But  Israel's  hope  of  the  glory 
and  honor  of  their  coming  king,  inspired  as  i^  was  by  the 
types  and  prophecies  of  his  greatness  and  power,  caused 
them  to  overlook  another  set  of  types  and  prophecies, 
which  pointed  to  a  work  of  suffering  and  death,  as  a  ran- 
som for  sinners,  necessary  before  the  blessing  could  come. 
This  was  prefigured  in  the  Passover  before  they  were  deliv- 
ered from  Egypt,  in  the  slaying  of  the  animals  at  the  giving 
of  the  law  covenant  (Heb.  9 :  11-20;  10 :  8-18),  and  in  the 
Atonement  sacrifices  performed  year  by  year  continually  by 
the  priesthood.  They  overlooked,  too,  the  statement  of 
the  prophets,  *'who  testified  beforehand  the  sufferings  of 
Christ,  and  the  glory  that  should  follow^  (i  Peter  i :  11.) 
Hence,  when  Jesus  came  as  a  satrifice,  they  did  not  recog- 
nize him :  they  knew  not  the  time  of  their  visitation.  (Luke 
19  :  44.)  Even  his  immediate  followers  were  sorely  perplexed 
when  Jesus  died;  and  sadly  they  said,  "We  trusted  it  had 


8o 


The  Plan  of  the  Ages. 


been  he  which  should  have  redeemed  Israel. ' '  (Luke  24:21.) 
Apparently,  their  confidence  in  him  had  been  misplaced. 
They  failed  to  see  that  the  death  of  their  leader  was  a 
ratification  of  the  New  Covenant  under  which  the  blessings 
were  to  come,  a  partial  fulfilment  of  the  covenant  of  promise. 
However,  when  they  found  that  he  had  risen  from  the 
tomb,  their  withered  hopes  again  began  to  revive  (i  Peter 
1:3),  and  when  he  was  about  to  leave  them,  they  asked 
concerning  their  long-cherished  and  oft-deferred  hope, 
saying,  "Lord,  wilt  thou  at  this  time  restore  again  the 
kingdom  to  Israel?"  That  their  hopes  were  in  the  main 
correct,  though  they  might  not  know  the  time  when  they 
would  be  fulfilled,  is  evident  from  our  Lord's  reply :  **It  is 
not  for  you  to  know  the  times  and  seasons  which  the  Father 
hath  put  in  his  own  pov/er." — A(?ts  i  :  6,  7. 

What  turn  has  God's  plan  now  taken?  must  have  been 
the  query  of  his  disciples  when  Jesus  had  ascended ;  for  we 
must  remember  that  our  Lord's  teachings  concerning  the 
Kingdom  were  principally  in  parables  and  dark  sayings. 
He  had  said  to  them,  "I  have  yet  many  things  to  say 
unto  you,  but  ye  cannot  bear  them  now ;  howbeit,  when 
he,  the  Spirit  of  truth,  is  come,  he  will  guide  you  into  all 
truth."  "He  shall  teach  you  all  things,  and  bring  all 
things  to  your  remembrance,  whatsoever  I  have  said  unto 
you."  (John  16  :  12,  13;  14:  26.)  So  they  could  not  un- 
derstand before  the  Pentecostal  blessing  came. 

Even  then,  it  was  some  time  before  they  got  a  clear, 
full  understanding  of  the  work  being  done,  and  its  relation 
to  the  original  covenant.  (Adls  11:9;  Gal.  2 :  2,  12, 14,) 
However,  it  would  seem  that  even  before  they  fully  and 
clearly  understood,  they  were  used  as  the  mouthpieces  of 
God,  and  their  inspired  words  were  probably  clearer  and 
deeper  expressions  of  truth  than  they  themselves  fully 
compreh^Kied.   For  instance,  read  James'  discourse  in 


7^e  Hidden  Mysfery, 


Si 


which  he  saj's:  ^'Simeon  hath  declared  how  God  at  the 
first  did  visit  the  Gentiles  to  take  out  of  them  a  people  foi 
his  name  [a  bride].  And  to  this  agree  the  words  of  the 
prophets,  as  it  is  written,  'After  this  [after  this  people  from 
the  Gentiles  has  been  taken  out]  I  will  return,  and  will 
build  again  the  tabernacle  of  David  [the  earthly  dominion] 
which  is  fallen  down,  and  I  will  build  again  the  ruins  there- 
of, and  I  will  set  it  up.  '  " — Acts  15  ;  14-16. 

James  began  to  read  in  God's  providence,  in  the  sending 
of  the  Gospel  through  Peter  to  the  first  Gentile  convert  and 
through  Paul  to  Gentiles  in  general,  tliat  during  this  age 
believing  Jews  and  Gentiles  were  to  be  alike  favored.  He 
then  looked  up  the  prophecies  and  found  it  so  written; 
and  that  after  the  work  of  this  Gospel  age  is  completed, 
then  the  promises  to  fleshly  Israel  will  be  fulfilled.  Gradually 
the  great  mystery,  so  long  hidden,  began  to  be  understood 
by  a  few — the  saints,  the  special  ^'friends"  of  God. 

Paul  declares  (Col.  i  :  37)  that  this  mystery  which  hath 
been  hid  from  ages  and  from  generations,  now  made  man- 
ifest to  his  saints,  is 

''CHRIST  IN  YOU,  THE  HOPE  OF  GLORY." 

This  is  the  great  mystery  of  God  which  has  been  hidden 
from  all  previous  ages,  and  is  still  hidden  from  all  except 
a  special  class — the  saints,  or  consecrated  believers.  But 
what  is  meant  by  ''Christ  in  you?"  We  have  learned  that 
Jesus  was  anointed  with  the  Holy  Spirit  (A6ls  10:  38),  and 
thus  we  recognize  him  to  be  the  Christ — the  anointed — for 
the  word  Christ  signifies  anointed.  And  the  Apostle  John 
sa}-5  that  the  anointing  which  we  (consecrated  believers) 
have  received  abideth  in  us.  (i  John  2  :  27.)  Thus  the 
saints  of  this  Gospel  age  are  an  anointed  company — anoint- 
ed to  be  \dngs  and  priests  unto  God  (2  Cgr.  i ;  21 ;  Peter 

6 


82 


The  Flan  of  the  Ages. 


\ 


2  :  9);  and  together  with  Jesus,  their  chief  and  Lord,  they 
constitute  Jehovah's  Anointed — the  Christ. 

In  harmony  with  this  teaching  of  John,  that  we  also  are 
anointedy  Paul  assures  us  that  this  mystery  which  has  been 
kept  secret  in  ages  past,  but  which  is  now  made  known  to 
the  saints,  is  that  the  Christ  (the  Anointed)  is  *'not 
one  member,  but  many,"  just  as  the  human  body  is  one, 
and  has  many  members ;  but  as  all  the  members  of  the  body, 
being  many,  are  one  body,  so  also  is  the  Anointed — the 
Christ,  (i  Cor.  12 : 12-28.)  Jesus  is  anointed  to  be  the  Head 
or  Lord  over  the  Church,  which  is  his  body  (or  his  bride, 
as  expressed  in  another  figure — Eph.  5  :  25-30),  and  united- 
ly they  constitute  the  promised  '^Seed^* — the  Great  Deliver- 
er: **If  ye  be  Christ's  then  are  ye  Abraham's  seed,  anid  heirs 
according  to  the  promise." — Gal.  3  :  29. 

The  Apostle  carefully  guards  the  Church  against  any 
presumptive  claims,  saying  of  Jesus  that  "God  hath  put  all 
things  under  his  feet,  and  gave  him  to  be  the  head  overall 
things  to  the  Church,  which  is  his  body,"  *'that  in  all  things 
he  might  ha.ve  the  pre-eminence.''  (Eph.  i  :  22  ;  Col.  i  :  18.) 
Yet,  under  the  figure  of  the  human  body,  he  beautifully 
and  forcibly  shows  our  intimate  relationship.  This  same 
oneness  Jesus  also  taught,  saying,  "I  am  the  vine,  ye  are 
the  branches." — John  15:5. 

Our  oneness  with  the  Lord  Jesus,  as  members  of  the 
Christ,  the  anointed  company,  is  well  illustrated  by  the 
figure  of  the  pyramid. 

The  top-stone  is  a  perfe(5t  pyramid  of  itself.  Other  stones 
may  be  built  up  under  it,  and,  if  in  harmony  with  all  the 
characteristic  lines  of  the  top-stone,  the  whole  mass  will  be 
a  perfe6t  pyramid.  How  beautifully  this  illustrates  our  po- 
sition as  members  of  ''the  Seed" — ''the  Christ."  Joined 
to  and  perfectly  in  harmony  with  our  Head,  we,  as  living 
stones,  are  perfedl ;  separated  from  him,  we  are  nothing. 


Hidden  Mystery^ 


JesTis,  the  perfe6l  one,  has  been  highly  exalted,  and 
now  we  present  ourselves  to  him  that  we  may  be  formed 
and  shaped  according  to  his  example,  and  that  we  may  be 
built  up  as  a  building  of  God.  In  an  ordinary  building  there 
is  no  chief  corner-stone ;  but  in  our  building  there  is  one 
chief  comer-stone,  the  "top-stone, "  as  it  is\\Titten :  ''Behold, 
I  lay  in  Zion  a  chief  corner-stone,  elect,  precious" — 'Ho 
whom  coming  as  unto  a  living  stone  ...  ye  also  as  lively 
[living]  stones  are  built  up  a  spiritual  house,  a  holy  priest- 
hood, to  offer  up  'i^sacrifices  acceptable  to  God  by  Jesus 
Christ."  (i  Pet.  2:4-6.)  And  very  soon,  we  trust,  the 
union  between  Jesus,  the  "Head,"  and  "the  Church, 
which  is  his  body,"  will  be  complete. 

And,  dearly  beloved,  many  blows  and  much  polishing 
must  we  endure — much  transforming  must  we  undergo,  and 
much  conforming  to  his  example,  under  the  direction  of 
the  great  Master-builder ;  and  in  order  to  have  the  ability 
and  ideality  of  the  builder  displayed  in  us,  we  will  need  to 
see  that  we  have  no  cross-grained  will  of  our  own  to  oppose  or 
thwart  the  accomplishment  of  His  will  in  us ;  we  must  be 
very  childlike  and  humble — "clothed  with  humility;  for 
God  resisteth  the  proud,  and  giveth  grace  to  the  humble." 


Siaaitic  MS.  omits  spiritual  before  sacrificeSt 


Fian  0f  the  Ages. 


Let  us  humble  ourselves,  therefore,  under  the  mighty  hand 
of  God,  that  he  may  exalt  us  in  due  time  (i  Peter  5:5,6), 
as  he  has  exalted  our  Head  and  Forerunner.— Phil.  2  :  8,  9. 

This  is  indeed  a  wonderful  message,  and,  as  we  come  to  the 
Word  of  God  to  inquire  concernmg  our  great  high  calling, 
we  find  the  prophets  all  eloquent  in  proclaiming  the  grace 
[favor  or  blessing]  that  is  come  unto  us  (i  Peter  i  :  10); 
while  types,  and  parables,  and  hitherto  dark  sayings,  now- 
become  luminous,  shedding  their  light  on  the  * 'narrow- 
way"  in  which  the  anointed  [Christ]  company  is  called  to 
run  for  the  prize  now  disclosed  to  view.  This  was  truly  a 
mystery  never  before  thought  of — that  God  intends  to  raise 
up  not  only  a  deliverer,  but  a  deliverer  composed  of 
many  members.  This  is  the  ^^high  calling ' '  to  which  the  con- 
secrated believers  of  the  Gospel  age  are  privileged  to  attain. 
Jesus  did  not  attempt  to  unfold  it  to  the  disciples  while 
natural  men,  but  waited  until  at  Pentecost  they  were 
anointed — begotten  to  the  new  nature.  From  Paul's  ex- 
planation we  know  that  none  but  ''new  creatures"  can 
now  appreciate  or  understand  this  high  calling.  He  says  : 
*'We  speak  the  wisdom  of  God  in  diinystery^  even  the  hid- 
den wisdom  [plan]  which  God  ordained  before  the  world 
unto  our  glory  ;  which  none  of  the  princes  [chief  ones]  of 
this  world  knew  ;  ...  as  it  is  written,  '  Eye  hath  not  seen, 
nor  ear  heard,  neither  have  entered  into  the  heart  of  man, 
the  things  which  God  hath  prepared  for  them  that  love 
him ; '  but  God  hath  revealed  them  unto  us  by  his  Spirit." 
—I  Cor.  2  :  6-14. 

In  his  letter  to  the  Galatians,  Paul  opens  up  the  entire 
mystery,  and  shows  how  the  Abrahamic  covenant  is  to  be 
fulfilled.  He  shows  that  the  Law  given  to  Israel  did  not 
interfere  with  the  original  covenant  (Gal.  3  :  15-18),  and 
that  the  seed  of  Abraham  which  is  to  bless  all  nations  is 
Christ.  (Verse  16.)  Then,  carrying  out  the  idea  already 


The  Hidden  Mystery. 


alluded  to,  that  the  Christ  includes  all  anointed  of  the 
Spirit,  he  says:  **For  as  many  of  you  as  have  been  bap- 
tized info  Christ  have  put  on  Christ ;  .  .  .  and  if  ye  be 
Christ's  then  are  ye  [together  with  Jesus]  Abraham's  seedy 
and  heirs,  according  to  the  promise"  made  to  Abraham, 
(Verses  27,  29.)  Following  up  the  same  line  of  reasoning, 
he  shows  (Gal.  4)  that  Abraham  was  a  type  of  Jehovah, 
Sarah  a  type  of  the  covenant  or  promise,  and  Isaac  a  tj-pe 
of  Christ  (head  and  body);  and  then  adds,  **We,  brethren, 
as  Isaac  was,  are  the  children  of  promise."  (Verse  28.) 
Thus  the  plan  of  God  was  hidden  in  types  until  the  Gospel 
age  began  the  development  of  the  Christ. 

There  has  existed  a  necessity  for  keeping  this  mystery 
hidden,  else  it  would  not  have  been  so  kept.  It  was  nec- 
essary, because  to  have  revealed  the  plan  in  full  to  man- 
kind would  have  been  to  frustrate  it.  Had  men  known,  they 
would  not  hsve  crucified  either  the  Lord  of  glory  or  the 
Church  which  is  his  body,  (i  Cor.  2:8.)  Not  only  would 
the  death  of  Christ,  as  the  price  of  man's  redemption,  have 
been  interfered  with,  had  not  the  plan  been  kept  a  mystery 
from  the  world,  but  the  trial  of  the  faith  of  the  Church,  as 
sharers  in  the  sufferings  of  Christ,  would  thereby  have  been 
prevented  also;  for  "The  world  knoweth  us  not  [as  his 
joint-heirs]  because  [for  the  same  reason  that]  it  knew  him 
not." — I  John  3:1. 

Not  only  is  the  plan  of  God,  and  the  Christ  which  is  the 
very  embodiment  of  that  plan,  a  great  mystery  to  the 
world,  but  the  peculiar  course  in  which  this  little  flock  is 
called  to  walk  marks  its  members  as ''peculiar  people."  It 
wais  a  mystery  to  the  world  that  a  person  of  so  much  ability  as 
Jesus  of  Nazareth  should  spend  his  time  and  talent  as  he 
did,  whereas,  if  he  had  turned  his  attention  to  politics,  law, 
merchandise  or  popular  religion,  he  might  have  become 
great  and  respccted=    In  the  opinion  of  men  he  foolishly 


9$ 


The  Plan  of  the  Ages. 


wasted  his  life,  and  they  said,  "He  hath  a  devil  and  is  mad." 
His  life  and  teachings  were  mysteries  to  them.  They  could 
not  understand  him. 

The  apostles  and  their  companions  were  likewise  myste- 
ries in  the  world,  in  leaving  their  business  prospects,  etc., 
to  preach  forgiveness  of  sins  through  the  death  of  the  de- 
spised and  crucified  Jesus.  Paul  forsook  a  high  station  and 
social  influence  to  labor  with  his  hands,  and  to  preach 
Christ,  and  the  invisible  crown  for  all  believers  who  should 
walk  in  his  footsteps.  This  was  so  mysterious  that  some 
said,  "  Paul,  thou  art  beside  thyself:  much  learning  doth 
make  thee  mad."  And  all  who  so  follow  in  the  Master's 
footsteps  are,  like  Paul,  counted  fools  for  Christ's  sake. 

But  God's  plan  will  not  always  be  shrouded  in  mystery: 
the  dawn  of  the  Millennial  Day  brings  the  fuller  light  of 
God  to  men,  and  the  knowledge  of  the  Lord  shall  fill  the 
whole  earth."  The  Sun  of  Righteousness,  which  shall 
arise  with  healing  in  his  wings,  dispelling  the  darkness  of 
ignorance,  is  the  Christ  in  Millennial  glory — not  the  Head 
alone,  but  also  the  members  of  his  body  ;  for  it  is  written  : 
If  we  suffer  with  him,  we  shall  also  be  glorified  together, 
*^When  Christ,  who  is  our  life,  shall  appear,  then  shall  we 
also  appear  with  him  in  glory  •'^  and  "Then  shall  the 
righteous  shine  forth  as  the  sun  in  the  kingdom  of  their 
Father." — Rom.  8 : 17  j  2  Tim.  2:11,  12;  Col.  3:  4;  Matt. 
13:43- 

Now,  to  all  except  those  begotten  to  a  new  mind,  by 
receiving  "  the  mind  of  Christ,"  the  promises  which  we 
believe,  and  the  hopes  which  we  cherish,  seem  visionary, 
and  too  improbable  to  be  received  or  acted  upon.  In  the 
age  to  come,  when  God  shall  "pour  out  his  spirit  upon  all 
flesh,"  as  during  the  present  age  he  pours  it  upon  his  "ser- 
vants and  handmaids,"  then  indeed  all  will  understand 
and  appreciate  the  promises  now  being  grasped  by  the 


77u  Hidden  Mystery. 


"little  flock;"  and  they  will  rejoice  in  the  obedience  and 
exaltation  of  the  Church,  saying,  ''Let  us  be  glad,  and 
rejoice,  and  give  honor  to  God,  for  the  marriage  of  the 
Lamb  is  come,  and  his  wife  hath  made  herself  ready.** 
(Rev.  19  ry.)  They  will  rejoice  in  the  glorification  of  the 
Church,  through  which  blessings  will  then  be  flowing  to 
them ;  and  while  they  will  realize  that  the  **  exceeding 
great  and  precious  promises"  inherited  by  the  Anointed 
(head  and  body)  are  not  for  them,  but  are  fulfilled  upon  us, 
they  will  be  blessed  by  the  lesson  illustrated  in  the  Church; 
and  while  they  run  for  the  blessings  then  held  out  to  them, 
they  will  profit  by  the  example  of  the  Church,  and  glorify 
God  on  her  behalf.  But  this  knowledge  will  not  bring 
covetousness ;  for  under  the  new  order  of  things  their  call- 
ing to  perfe(5l  human  nature  will  fully  satisfy  them,  and  will 
seem  more  desirable  to  them  than  a  change  of  nature. 

Then  the  '*  mystery"  will  have  ended;  for  the  world 
will  have  come  to  see  that  it  was  the  spirit  of  God  in  Christ, 
and  the  spirit  of  Christ  in  us — God  manifested  in  the 
flesh — which  they  had  hitherto  misunderstood.  Then 
they  will  see  that  we  were  not  mad,  nor  fools  ;  but  that  we 
chose  the  better  part  when  we  ran  for  the  riches,  honors 
and  crown,  unseen  by  them,  but  eternal. 

In  point  of  time,  the  mystery  of  God  will  be  finished 
during  the  period  of  the  sounding  of  the  seventh  [sym- 
bolic] trumpet.  (Rev.  10:  7.)  This  applies  to  the 
mystery  in  both  senses  in  which  it  is  used  :  the  mystery  or 
secret  features  of  God's  p/an  will  then  be  made  known  and 
will  be  clearly  seen  ;  and  also  the  ''mystery  of  God,"  the 
Church,  the  embodiment  of  that  plan.  Both  will  then  be 
finished.  The  secret,  hidden  plan  will  have  sought  out 
the  full,  complete  number  of  the  members  of  the  body  of 
Christ,  and  hence  it,  the  body  of  Christ,  will  be  finished- 
The  plan  will  cease  to  be  a  mystery,  because  there  will 


88 


The  Plm  of  the  Ages. 


be  no  further  object  in  perpetuating  its  secrecy.  The 
greatness  of  the  mystery,  s^^  long  kept  secret,  and  hidden  in 
promises,  types  and  figur-^,  and  the  wonderful  grace  be- 
stowed on  those  called  to  fellowship  in  this  mystery  (Eph. 
3:  9),  suggest  to  us  that  the  work  to  follow  its  completion, 
for  which  for  six  thousand  years  Jehovah  has  kept  man- 
kind in  expectation  and  hope,  must  be  an  immense  work, 
a  grand  work,  worthy  of  such  great  preparations.  What 
may  we  not  expect  in  blessings  upon  the  world,  when  the 
veil  of  mystery  is  withdrawn  and  the  showers  of  blessing 
descend  !  It  is  this  for  which  the  whole  creation  groans 
and  travails  in  pain  together  until  now,  waiting  for  the 
completion  of  this  mystery — for  the  manifestation  of  the 
Sons  of  God,  the  promised  Seed,"  in  whom  they  shall 
all  be  blessed. — Kom.  8 ;  19,  21,  22. 

A  LORD'S  DAY  OFFERING. 

"I  offer  Thee  : 
Every  heart's  throb,  they  are  Thine  ; 
Every  human  tie  of  mine  ; 
Every  joy  and  every  pain  ; 
Every  act  of  mind  or  brain — 

My  blessed  God ! 
Every  hope  and  every  fear ; 
Every  smile  and  every  tear; 
Every  song  and  hymn, 
'  Laudamus  Te.' 

"  Take  them  all,  my  blessed  Lord, 
Bind  them  with  thy  secret  cord ; 
Glorify  thyself  in  me, 

Adored  One ! 
Multiply  them  by  thy  Word ; 
Strengthen,  bless,  increase,  my  L(Mxl 

Of  perfect  love ! 

Thou  First  and  Last  I" 


STUDY  VI. 


OUR  LORD'S  RETURN— ITS  OBJECT,  THE  RESTITU- 
TION OF  ALL  THINGS. 

Our  Lord's  Second  Advent  Personal  and  Prh-Millhnnial. — Its  Relation- 
ship TO  THE  First  Advent. — The  Selection  of  the  Church  and  the  Con- 
version OF  the  World. — Election  and  Free  Grace. — Prisoners  of  Hope. — 
Prophetic  Testimony  regarding  Restitution. — Our  Lord's  Return  Man- 
ifestly the  Hope  of  the  Church  and  the  World. 

A  ND  He  shall  send  Jesus  Christ,  which  [who]  before  was 
preached  unto  you ;  whom  the  heaven  must  retain 
until  the  times  of  restitution  of  all  things,  which  God  hath 
spoken  by  the  mouth  of  all  his  holy  prophets  since  the 
world  began." — A6ls  3:20,  21. 

That  our  Lord  intended  his  disciples  to  understand  that 
for  some  purpose,  in  some  manner,  and  at  some  time,  he 
would  come  again,  is,  we  presume,  admitted  and  believed 
by  all  familiar  with  the  Scriptures.  True,  Jesus  said,  *'Lo, 
I  am  with  you  alway,  even  unto  the  end  of  the  age" 
(Matt.  28:20),  and  by  his  spirit  and  by  his  Word  he  has 
been  with  the  Church  continually,  guiding,  directing,  com- 
forting and  sustaining  his  saints,  and  cheering  them  in  the 
midst  of  all  their  affli6lions.  But  though  the  Church  has 
been  blessedly  conscious  of  the  Lord's  knowledge  of  all 
her  ways  and  of  his  constant  care  and  love,  yet  she  longs 
for  his  promised  personal  return;  for,  when  he  said,  *'If  I 
go,  I  will  come  again"  (John  14:3),  he  certainly  referred 
to  a  second  personal  coming. 

Some  think  he  referred  to  the  descent  of  the  Holy  Spirit 
at  Pentecost;  others,  to  the  destru(5lion  of  Jerusalem,  etc.; 
but  these  apparently  overlook  the  fa(5t  that  in  the  last  book 

89 


90 


The  Plan  of  the  Ages, 


of  the  Bible,  written  some  sixty  years  after  Pentecost,  and 
twenty-six  years  after  Jerusalem's  destrudlion,  he  that  was 
dead  and  is  alive  speaks  of  the  event  as  yet  future,  saying : 

Behold,  I  come  quickly,  and  my  reward  is  with  me." 
And  the  inspired  John  replies,  "Even  so,  come,  Lord 
Jesus." — Rev.  22:  12,  20. 

Quite  a  number  think  that  when  sinners  are  converted 
that  forms  a  part  of  the  coming  of  Christ,  and  that  so  he  will 
continue  coming  until  all  the  world  is  converted.  Then, 
say  they,  he  will  have  fully  come. 

These  evidently  forget  the  testimony  of  the  Scriptures 
on  the  subje(5l,  which  declares  the  reverse  of  their  expecta- 
tion :  that  at  the  time  of  our  Lord's  seco^nd  coming  the 
world  will  be  far  from  converted  to  God  ;  that  "In  the  last 
days  perilous  times  shall  come,  for  men  shall  be  lovers  of 
pleasure  more  than  lovers  of  God"  (2  Tim.  3:  1-4);  that 
"Evil  men  and  seducers  shall  wax  worse  and  worse,  deceiv- 
ing, and  being  deceived."  (Verse  13.)  They  forget  the 
Master's  special  warning  to  his  little  flock:  "Take  heed 
to  yourselves  lest  that  day  come  upon  you  unawares,  for  as 
a  snare  shall  it  come  on  all  them  [not  taking  heed]  that 
dwell  on  the  face  of  the  whole  earth."  (Luke  21  :  34,  35.) 
Again,  we  may  rest  assured  that  when  it  is  said,  "All  kin- 
dreds of  the  earth  shall  wail  because  of  him,"  when  they 
see  him  coming  (Rev.  i  :  7),  no  reference  is  made  to  the 
conversion  of  sinners.  Do  all  men  wail  because  of  the  con- 
version of  sinners  ?  On  the  contrary,  if  this  passage  refers, 
as  almost  all  admit,  to  Christ's  presence  on  earth,  it  teaches 
that  all  on  earth  will  not  love  his  appearing,  as  they  cer- 
tainly would  do  if  all  were  converted. 

Some  expe6l  an  a6tual  coming  and  presence  of  the  Lord, 
but  set  the  time  ot  the  event  a  long  way  off,  claiming  that 
through  the  efforts  ot  the  Church  in  its  present  condition 
the  world  must  be  converted,  and  thus  the  Millennial  age 


Our  Lord^s  Return. 


be  introduced.  They  claim  that  when  the  world  has  been 
converted,  and  Satan  bound,  and  the  knowledge  of  the  Lord 
caused  to  fill  the  whole  earth,  and  when  the  nations  learn 
war  no  more,  then  the  work  of  the  Church  in  her  present 
condition  will  be  ended ;  and  that  when  she  has  accom- 
plished this  great  and  difficult  task,  the  Lord  will  come  to 
wind  up  earthly  affairs,  reward  believers  and  condemn  sinners. 

Some  scriptures,  taken  disconne6ledly,  seem  to  favor  this 
view ;  but  when  God's  Word  and  plan  are  viewed  as  a  whole, 
these  will  all  be  found  to  favor  the  opposite  view,  viz.:  that 
Christ  comes  before  the  conversion  of  the  world,  and  reigns 
for  the  purpose  of  converting  the  world ;  that  the  Church 
is  now  being  tried,  and  that  the  reward  promised  the  over- 
comers  is  that  after  being  glorified  they  shall  share  with  the 
Lord  Jesus  in  that  reign,  which  is  God's  appointe^i  means 
of  blessing  the  world  and  causing  the  knowledge  of  the 
Lord  to  come  to  every  creature.  Such  are  the  Lord's  special 
promises: — '*To  him  that  overcometh  will  I  grant  to  sit 
with  me  in  my  throne."  (Rev.  3:  21.)  ^'And  they  lived 
and  reigned  with  Christ  a  thousand  years."-  -Rev.  20:  4. 

There  are  two  texts  chiefly  relied  upon  by  those  who  claim 
that  the  Lord  will  not  come  until  after  the  Millennium,  to 
which  we  would  here  call  attention.  One  is,  This  gospel 
of  the  Kingdom  shall  be  preached  in  all  the  world  for  a  wit- 
ness unto  all  nations ;  and  then  shall  the  end  come. ' '  (Matt. 
24:  14.)  They  claim  this  as  having  reference  to  the  conver- 
sion of  the  world  before  the  end  of  the  Gospel  age.  But 
witnessitig  to  the  world  does  not  imply  the  conversion  of 
the  world.  The  text  says  nothing  about  how  the  testimony 
will  be  received.  This  witness  has  already  been  given.  In 
1861  the  reports  of  the  Bible  Societies  showed  that  the 
Gospel  had  been  published  in  every  language  of  earth, 
though  not  all  of  earth's  millions  had  received  it.  No, 
not  one  half  of  the  fourteen  hundred  millions  living  have 


The  Plan  of  the  Ages. 


ever  heard  the  name  of  Jesus.  Yet  the  condition  of  the 
text  is  fulfilled :  the  gospel  has  been  preached  in  all  the 
world  for  a  witness — to  every  nation. 

The  Apostle  (A6ls  15  :  14)  tells  that  the  main  object  oi  the 
gospel  in  the  present  age  is  to  take  out  a  people ' '  for  Christ's 
name — the  overcoming  Church,  which,  at  his  second  advent, 
will  be  united  to  him  and  receive  his  name.  The  witness- 
ing to  the  world  during  this  age  is  a  secondary  objedl. 

The  other  text  is,  *'Sit  thou  on  my  right  hand,  until  I  make 
thine  enemies  thy  footstool."  (Psa.  1 10 :  i.)  The  vague,  in- 
definite idea  regarding  this  text  seems  to  be  that  Christ  sits 
on  a  material  throne  somewhere  in  the  heavens  until  the  work 
of  subduing  all  things  is  accomplished  for  him  through  the 
Church,  and  that  then  he  comes  to  reign.  This  is  a  mis- 
conception. The  throne  of  God  referred  to  is  not  a  material 
one,  but  refers  to  his  supreme  authority  and  rulership ;  and 
the  Lord  Jesus  has  been  exalted  to  a  share  in  that  rulership. 
Paul  declares,  "God  hath  highly  exalted  him  [Jesus]  and 
given  him  a  name  above  every  name. ' '  He  hath  given  him 
authority  above  every  other,  next  to  the  Father.  If  Christ 
sits  upon  a  material  throne  until  his  enemies  are  made  his 
footstool  [all  subdued],  then  of  course  he  cannot  come  until 
all  things  are  subdued.  But  if  right  hand'*  in  this  text 
refers,  not  to  a  fixed  locality  and  bench,  but,  as  we  claim, 
to  power,  authority,  rulership,  it  follows  that  the  text  under 
consideration  would  in  no  wise  confiidl  with  the  other  scrip- 
ture which  teaches  that  he  comes  to  "subdue  all  things 
unto  himself"  (Phil.  3 :  21),  by  virtue  of  the  power  vested 
in  him.  To  illustrate :  Emperor  William  is  on  the  throne  of 
Germany,  we  say,  yet  we  do  not  refer  to  the  royal  bench, 
and  as  a  matter  of  fa6l  he  seldom  occupies  it.  When  we 
say  that  he  is  on  the  throne,  we  mean  that  he  rules  Germany. 
Right  hand  signifies  the  chief  place,  position  of  excellence 
or  favorp  next  to  the  chief  ruler.    Thus  Prince  Bismarck 


Our  Lord's  Return, 


n 


was  exalted  or  seated  at  the  right  hand  of  power,  by  the 

German  Emperor ;  and  Joseph  was  at  the  right  hand  of 
Pharaoh  in  the  kingdom  of  Egypt — not  literally,  but  after 
the  customary  figure  of  speech.  Jesus'  words  to  Caiaphas 
agree  with  this  thought :  "  Hereafter  shall  ye  see  the  Son  of 
Man  sitting  on  the  right  hand  of  power,  and  coming  in  the 
clouds  of  heaven."  (Matt.  26  :  64.)  He  will  be  on  the  right 
hand  when  coming,  and  will  remain  on  the  right  hand 
during  the  Millennial  age,  and  forever. 

A  further  examination  of  God's  revealed  plans  will  give 
a  broader  view  of  the  obje(5l  of  both  the  first  and  second 
advents ;  and  we  should  remember  that  both  events  stand 
related  as  parts  of  one  plan.  The  specific  work  of  the  first 
advent  was  to  redeem  men  ;  and  that  of  the  second  is  to 
restore,  and  bless,  and  liberate  the  redeemed.  Having  given 
his  life  a  ransom  for  all,  our  Savior  ascended  to  present  that 
sacrifice  to  the  Father,  thus  making  reconciliation  for  man's 
iniquity.  He  tarries  and  permits  ' *  the  prince  of  this  world ' ' 
to  continue  the  rule  of  evil,  until  after  the  selection  of  "the 
Bride,  the  Lamb's  wife,"  who,  to  be  accounted  worthy  of 
such  honor,  must  overcome  the  influences  of  the  present 
evil  world.  Then  the  work  of  giving  to  the  world  of  man- 
kind the  great  blessings  secured  to  them  by  his  sacrifice  will 
be  due  to  commence,  and  he  will  come  forth  to  bless  all 
the  families  of  the  earth. 

True,  the  restoring  and  blessing  could  have  commenced 
at  once,  when  the  ransom  price  was  paid  by  the  Redeemer, 
and  then  the  coming  of  Messiah  would  have  been  but  one 
event,  the  reign  and  blessing  beginning  at  once,  as  the 
apostles  at  first  expeded.  (A6ls  1:6.)  But  God  had  pro- 
vided '*some  better  thing  for  us"— the  Christian  Church 
(Heb.  II :  40);  hence  it  is  in  our  interest  that  the  reign  of 
Christ  is  separated  from  the  sufferings  of  the  Head  by  these 
eighteen  centuries. 


94 


ne  Plan  of  the  Ages, 


This  period  between  the  first  and  second  advents,  be- 
tween the  ransom  of  all  and  the  blessing  of  all,  is  for  the 
trial  and  sele6tion  of  the  Church,  which  is  the  body  of 
Christ ;  otherwise  there  would  have  been  only  the  one  ad- 
vent, and  the  work  which  will  be  done  during  the  period  of 
his  second  presence,  in  the  Millennium,  would  have  followed 
the  resurre6lion  of  Jesus.  Or,  instead  of  saying  that  the 
work  of  the  second  advent  would  have  followed  at  once  the 
work  of  the  first,  let  us  say  rather  that  had  Jehovah  not  pur- 
posed the  sele6lion  of  the  *Mittle  flock,"  *'the  body  of 
Christ,"  the  first  advent  would  not  have  taken  place  when 
it  did,  but  would  have  occurred  at  the  time  of  the  second 
advent,  and  there  would  have  been  but  the  one.  For  God 
has  evidently  designed  the  permission  of  evil  for  six  thou- 
sand years,  as  well  as  that  the  cleansing  and  restitution  of  all 
shall  be  accomplished  during  the  seventh  thousand. 

Thus  seen,  the  coming  of  Jesus,  as  the  sacrifice  and  ran- 
som for  sinners,  was  just  long  enough  in  advance  of  the 
blessing  and  restoring  time  to  allow  for  the  sele6lion  of  his 
*  *  little  flock  "  of  * '  joint-heirs, ' '  This  will  account  to  some 
for  the  appaient  delay  on  God's  part  in  giving  the  blessings 
promised,  and  provided  for,  in  the  ransom.  The  blessings 
will  come  in  due  time,  as  at  first  planned,  though,  for  a 
glorious  purpose,  the  price  was  paid  longer  beforehand  thai" 
men  would  have  expe6led. 

The  Apostle  informs  us  that  Jesus  has  been  absent  from 
earth — in  the  heaven — during  all  the  intervening  time  from 
his  ascension  to  the  beginning  of  the  times  of  restitution, 
or  the  Millennial  age — ''whom  the  heaven  must  retain  until 
the  times  of  restitution  of  all  things,"  etc.  (A6ls  3:  21.) 
Since  the  Scriptures  thus  teach  that  the  obje6l  of  our  Lord's 
second  advent  is  the  restitution  of  all  things,  and  that  at 
the  time  of  his  appearing  the  nations  are  so  far  from  being 
converted  as  to  be  angry  (Rev.  11 :  18)  and  in  opposition, 


Our  Lord* 5  Return, 


95 


it  must  be  admitted  either  that  the  Church  will  fail  to  ac- 
complish her  mission,  and  that  the  plan  of  God  wiJ  be  thus 
far  frustrated,  or  else,  as  we  claim  and  have  shown,  that  the 
conversion  of  the  world  in  the  present  age  was  not  expe6led 
of  the  Church,  but  that  her  mission  has  been  to  preach  the 
Gospel  in  all  the  world  for  a  witness^  and  to  prepare  her- 
self under  divine  direction  for  her  great  future  work.  God 
has  not  yet  by  any  means  exhausted  his  power  for  the  world's 
conversion.  Nay,  more :  he  has  not  yet  even  aitempted  the 
world's  conversion. 

This  may  seem  a  strange  statement  to  some,  but  let  such 
refle6l  that  if  God  has  attempted  such  a  work  he  has  sig- 
nally failed  ;  for,  as  we  have  seen,  only  a  small  fraction  of 
earth's  billions  have  ever  intelligently  heard  of  the  only  name 
whereby  they  must  be  saved.  We  have  only  forcibly  stated 
the  views  and  teachings  of  some  of  the  leading  se6ls — Bap- 
tists, Presbyterians  and  others — viz.,  that  God  is  eledling 
or  sele6ling  out  of  the  world  a  *Mittle  flock,"  a  Church. 
They  believe  that  God  will  do  no  more  than  choose  this 
Church,  while  we  find  the  Scriptures  teaching  a  further  step 
in  the  divine  plan — a  restitution  for  the  world,  to  be  ac- 
complished through  the  eleft  Church,  when  completed  and 
glorified.  The  "little  flock,"  the  overcomers,  of  this  Gos- 
pel age,  are  only  the  body  of  **The  Seed"  in  or  by  whom 
all  the  families  of  the  earth  are  to  be  blessed. 

Those  who  claim  that  Jehovah  has  been  trying  for  six 
thousand  years  to  convert  the  world,  and  failing  all  the  time, 
must  find  it  difficult  to  reconcile  such  views  with  the  Bible 
assurance  that  all  God's  purposes  shall  be  accomplished,  and 
that  his  Word  shall  not  return  unto  him  void,  but  shall  pros- 
per in  the  thing  whereto  it  was  sent.  (Isa.  55  :  11.)  The  fadl 
that  the  world  has  no*-  yet  been  converted,  and  that  the 
knowledge  of  the  Lord  has  not  yet  filled  the  earth,  is  a 
proof  that  it  has  not  yet  been  sent  on  that  mission. 


0 


The  Plan  of  the  Ages, 


This  brings  us  to  the  two  lines  of  thought  which  have 
divided  Christians  for  centuries,  namely,  Ele6tion  and  Free 
Grace.  That  both  of  these  dodlrines,  notwithstanding  their 
apparent  oppositeness,  have  Scriptural  support,  no  Bible 
student  will  deny.  This  fa6l  should  lead  us  at  once  to  sur- 
mise that  in  some  way  both  must  be  true ;  but  in  no  way 
can  they  be  reconciled  except  by  observing  heaven's  law, 
order,  and  rightly  dividing  the  word  of  truth"  on  this 
subjedl.  This  order,  as  represented  in  the  plan  of  the  ages, 
if  observed,  will  clearly  show  us  that  while  an  Eledlion  has 
been  in  progress  during  the  present  and  past  ages,  what  is 
by  way  of  distinction  designated  Free  Grace  is  God's 
gracious  provision  for  the  world  in  general  during  the  Mil- 
lennial age.  If  the  distinctive  features  of  the  epochs  and 
dispensations  outlined  in  a  preceding  chapter  be  kept  in 
mind,  and  all  the  passages  relating  to  Election  and  Free 
Grace  be  examined  and  located,  it  will  be  found  that  all 
those  which  treat  of  Election  apply  to  the  present  and  past 
ages,  while  those  which  teach  Free  Grace  are  fully  applica- 
ble to  the  next  age. 

However,  EleClion,  as  taught  in  the  Bible,  is  not  the  arbi- 
trary coercion,  or  fatalism,  usually  believed  and  taught  by 
its  advocates,  but  a  sele6lion  according  to  fitness  and  adapta- 
bility to  the  end  God  has  in  view,  during  the  period  ap- 
pointed for  that  purpose. 

The  do<5lrine  of  Free  Grace,  advocated  by  Arminians, 
is  also  a  much  grander  display  of  God's  abounding  favor 
than  its  most  earnest  advocates  have  ever  taught.  God's 
grace  or  favor  in  Christ  is  ever  free,  in  the  serse  of  being 
unmerited  ;  but  since  the  fall  of  man  into  sin,  to  the  present 
time,  certain  of  God's  favors  have  been  restricted  to  spe- 
cial individuals,  nations  and  classes,  while  in  the  next  age 
all  the  world  will  be  invited  to  share  the  favors  then 
offered,  on  the  conditions  then  made  known  to  all,  and 


Our  Lord's  Return. 


97 


-  whosoever  will  may  come  and  drink  at  life's  fountain 
freely. — Rev.  22:  17. 

Glancing  backward,  we  notice  the  selection  or  election 
of  Abraham  and  certain  of  his  offspring  as  the  channels 
through  which  the  promised  Seed,  the  blesser  of  all  the 
families  of  the  earth,  should  come.  (Gal.  3  :  29.)  We 
note  also  the  selection  of  Israel  from  among  all  nations, 
as  the  one  in  whom,  typically,  God  illustrated  how  the 
great  work  for  the  world  should  be  accomplished — their 
deliverance  from  Egypt,  their  Canaan,  their  covenants, 
their  la\\'s,  their  sacrifices  for  sins,  for  the  blotting  out  of 
guilt  and  for  the  sprinkling  of  the  people,  and  their  priesthood 
for  the  accomplishment  of  all  this,  being  a  miniature  and 
typical  representation  of  the  real  priesthood  and  sacrifices 
for  the  purifying  of  the  world  of  mankind.  God,  speaking 
to  the  people,  said,  You  only  have  I  known  of  all  the 
families  of  the  earth."  (Amos  3:2.)  This  people  alone 
was  recognized  until  Christ  came ;  yes,  and  afterwards,  for 
his  ministry  was  confined  to  them,  and  he  would  not  permit 
his  disciples  to  go  to  others — saying,  as  he  sent  them  out, 

Go  not  into  the  way  of  the  Gentiles,  and  into  any  city  of 
the  Samaritans  enter  ye  not."  Why  so.  Lord  ?  Because, 
he  explains,  "  I  am  not  sent  but  to  the  lost  sheep  of  the 
house  of  Israel. "  (Matt.  10:5,6;  15:24.)  All  his  time 
was  devoted  to  them  until  his  death,  and  there  was  done 
his  first  work  for  the  world,  the  first  display  of  his  free  and 
all-abounding  grace,  which  in  "  due  time  "  shall  indeed  bo 
a  blessing  to  all. 

This,  God's  grandest  gift,  was  not  limited  to  nation  or  claas. 
It  was  not  for  Israel  only,  but  for  all  the  world ;  for  Jesus  Christ, 
by  the  grace  of  God,  tasted  death  foi  every  man. — Heb.  2  :  9. 

And  now  also,  in  the  Gospel  age,  a  certain  sort  of 
tlection  obtains.  Some  parts  of  the  world  are  more  favored 
7 


98 


The  Plan  of  the  Ages. 


with  the  gospel  (which  is  free  to  all  who  hear)  than  others. 
Glance  at  a  map  of  the  world  snd  see  how  small  is  the 
portion  enlightened  or  blessed  in  any  appreciable  degree  by 
the  gospel  of  Christ.  Contrast  yourself,  with  your  privi- 
leges and  knowledge,  with  the  millions  in  heathen  darkness 
to-day,  who  never  heard  the  call,  and  who  consequently 
were  not  called.  When  the  called-out  company  (called  to 
be  sons  of  God,  heirs  of  God,  and  joint-heirs  with  Jesus 
Christ  our  Lord — who  have  made  their  calling  and  elec- 
tion sure)  is  complete,  then  the  plan  of  God  for  the  world's 
salvation  will  be  only  beginning. 

Not  until  it  is  selected,  developed,  and  exalted  to  power, 
will  the  Seed  bruise  the  serpent's  head.  "  The  God  of 
peace  shall  bruise  Satan  under  your  feet  shortly y  (Rom. 
i6:  20;  Gen.  3:  15.)  The  Gospel  age  makes  ready  the 
chaste  virgin,  the  faithful  Church,  for  the  coming  Bride- 
groom. And  in  the  end  of  the  age,  when  she  is  made 
"ready"  (Rev.  19:  7),  the  Bridegroom  comes,  and  they 
that  are  ready  go  in  with  him  to  the  marriage — the  second 
Adam  and  the  second  Eve  become  one,  and  then  the  glo- 
rious work  of  restitution  begins.  In  the  next  dispensation, 
the  new  heaven  and  the  new  earth,  the  Church  will  be  no 
longer  the  espoused  virgin,  but  the  Bride ;  and  then  shall 
"The  Spirit  and  the  Bride  say.  Come  !  And  let  him  that 
heareth  say,  Come  !  And  let  him  that  is  athirst  come. 
And  whosoever  will,  let  him  take  the  water  of  life  freely." 
— Rev.  22  :  17. 

The  Gospel  age,  so  far  from  closing  the  Church's  mis- 
sion, is  only  a  necessary  preparation  for  the  great  future 
work.  For  this  promised  and  coming  blessing,  the  whole 
creation  groaneth  and  travaileth  in  pain  together  until 
now,  waiting  for  the  manifestation  of  the  sons  of  God. 
(Rom.  8  :  22,  19.)  And  it  is  a  blessed  fa(5l  that  free  grace 
in  fullest  measure,  not  merely  for  the  living  but  for  those 


Our  Lord^s  Refum. 


99 


who  have  died  as  well,  is  provided  in  our  Father's  plan  as 

the  blessed  opportunity  of  the  coming  age. 

Some  who  can  see  something  of  the  blessings  due  at  the 
second  advent,  and  who  appreciate  in  some  measure  the 
fa6t  that  the  Lord  comes  to  bestow  the  grand  blessing  pur- 
chased by  his  death,  fail  to  see  this  last  proposition,  viz.: 
that  those  in  their  graves  have  as  much  interest  in  that 
glorious  reign  of  Messiah  as  those  who  at  that  time  will  be 
less  completely  under  the  bondage  of  corruption — death. 
But  as  surely  as  Jesus  died  for  all,  they  all  must  have  the 
blessings  and  opportunities  which  he  purchased  with  his 
own  precious  blood.  Hence  we  should  expect  blessings  in 
the  Millennial  age  upon  all  those  in  their  graves  as  well  as 
upon  those  not  in  them ;  and  of  this  we  will  find  abundant 
proof,  as  we  look  further  into  the  Lord's  testimony  on  the 
subject.  It  is  because  of  God's  plan  for  their  release  that 
those  in  the  tomb  are  called    prisoners  of  hope.'' ^ 

It  is  estimated  that  about  one  hundred  and  forty-three 
billions  of  human  beings  have  lived  on  the  earth  in  the  six 
thousand  years  since  Adam's  creation.  Of  these,  the  very 
broadest  estimate  that  could  be  made  with  reason  would  be 
that  less  than  one  billion  were  saints  of  God.  This  broad 
estimate  would  leave  the  immense  aggregate  of  one  hundred 
and  forty-two  billions  (142,000,000,000)  who  v/ent  down 
into  death  without  faith  and  hope  in  the  ofily  name  given 
under  heaven  or  among  men  whereby  we  must  be  saved. 
Indeed,  the  vast  majority  of  these  never  knew  or  heard 
of  Jesus,  and  could  not  believe  in  him  of  whom  they  had 
not  heard. 

What,  we  ask,  has  become  of  this  vast  multitude,  of 
which  figures  give  a  wholly  inadequate  idea?  What  is, 
and  is  to  be,  their  condition  ?  Did  God  make  no  provision 
for  these,  whose  condition  and  circumstances  he  must  have 
foreseen  ?    Or  did  he,  from  the  foundation  of  the  world, 


lOO 


'The  Plan  of  the  Ages, 


make  a  wretched  and  merciless  provision  for  their  hopeless, 
eternal  torment,  as  many  of  his  children  claim  ?  Or  has 
he  yet  in  store  for  them,  in  the  heights  and  depths  and 
lengths  and  breadths  of  his  plan,  an  opportunity  for  all  to 
come  to  the  knowledge  of  that  only  name,  and,  by  becom- 
ing obedient  to  the  conditions,  to  enjoy  everlasting  life? 

To  these  questions,  which  every  thinking  Christian  asks 
himself,  and  yearns  to  see  answered  truthfully,  and  in 
harmony  with  the  character  of  Jehovah,  comes  a  variety  of 
answers:  — 

Atheism  answers.  They  are  eternally  dead :  there  is  no 
hereafter :  they  will  never  live  again. 

Calvinism  answers,  They  were  not  elected  to  be  saved. 
God  foreordained  and  predestined  them  to  be  lost — to  go 
to  hell — and  they  are  there  now,  writhing  in  agony,  where 
they  will  ever  remain,  without  hope. 

Arminianism  answers.  We  believe  that  God  excuses 
many  of  them  on  account  of  ignorance.  Those  who  did 
the  best  they  knew  how  will  be  sure  of  being  a  part  of  the 
''Church  of  the  First-born,"  even  though  they  never 
heard  of  Jesus. 

To  this  last  view  the  majority  of  Christians  of  all  de- 
nominations assent  (notwithstanding  the  creeds  of  some  to 
the  contrary),  from  a  feeling  that  any  other  view  would  be 
irreconcilable  with  justice  on  God's  part.  But  do  the  Scrip- 
tures support  this  last  view  ?  Do  they  teach  that  ignorance 
is  a  ground  of  salvation  ?  No  ;  the  only  ground  of  salva- 
tion mentioned  in  the  Scriptures  is  faith  in  Christ  as  our 
Redeemer  and  Lord.  "By  grace  are  ye  saved,  through 
faithy  (Eph.  2  :  8.)  Justification  by  faith  is  the  underlying 
principle  of  the  whole  system  of  Christianity.  When  asked, 
What  must  I  do  to  be  saved  ?  the  apostles  answered,  Believe 
on  the  Lord  Jesus  Christ.  ''There  is  none  other  nzmo, 
under  heaven  given  among  men  whereby  we  must  be  saved  ** 


Our  Lord's  Return. 


lOI 


(A(5ls  4:  12);  and  "Whosoever  shall  call  upon  the  name  of 
the  Lord  shall  be  saved." — Rom.  10  :  13. 

But  Paul  reasons  that  a  man  must  hear  the  gospel  before 
he  can  believe,  saying,  ''How  then  shall  they  call  on  him 
in  whom  they  have  not  believed  ?  and  how  shall  they  be- 
lieve in  him  of  whom  they  have  not  heard  ?" — Rom.  10:14. 

Some  claim  that  Paul  teaches  that  ignorance  will  save 
men,  when  he  says  that  "The  Gentiles,  which  have  not  the 
law,  are  a  law  unto  themselves."  (Rom.  2:14.)  They 
gather  from  this  that  the  law  which  their  conscience  fur- 
nishes is  sufficient  to  justify  them.  But  such  persons  mis- 
understand Paul.  His  argument  is  that  the  whole  world 
is  guilty  before  God  (Rom.  3 :  19);  that  the  Gentiles,  who 
had  not  the  written  law,  were  condemnedy  not  justified,  by 
the  light  of  conscience,  which,  whether  it  excused  them  or 
accused  them,  proved  that  they  were  short  of  perfe6lion  and 
im worthy  of  life,  even  as  the  Jews  who  had  the  written  law 
were  condemned  by  it ;  "  For  by  the  law  is  the  knowledge 
of  sin."  (Rom.  3  :  20.)  The  law  given  to  the  Jew  revealed 
his  weakness,  and  was  intended  to  show  him  that  he  was 
unable  to  justify  himself  before  God;  for  "By  the  deeds 
of  the  Law  there  shall  no  flesh  be  justified  in  his  [God's] 
sight."  The  written  law  condemned  the  Jews,  and  the 
Gentiles  had  light  enough  of  conscience  to  condemn  them; 
and  thus  every  mouth  is  stopped  from  claiming  the  right 
of  life,  and  all  the  world  stands  guilty  before  God. 

Remembering  the  statement  of  James  (2  :  10),  that  who- 
soever shall  keep  the  whole  law,  except  to  offend  in  one 
point,  is  guilty,  and  cannot  claim  any  blessing  promised  by 
the  Law  Covenant,  we  realize  that  indeed  "there  is  none 
righteous;  no,  not  one."  (Rom.  3:  10.)  And  thus  the 
Scriptures  close  every  door  of  hope  save  one,  showing  that 
not  one  of  the  condemned  is  able  to  secure  eternal  life  by 
meritorious  works,  and  that  it  is  equally  useless  to  plead 


ignorance  as  a  ground  of  salvation.  Ignorance  cannot  en- 
title any  one  to  the  reward  of  faith  and  obedience. 

Many  Christians,  unwiUing  to  believe  that  so  many  mil- 
lions of  ignorant  infants  and  heathen  will  be  eternally  lost 
(which  they  have  been  taught  means  to  be  sent  to  a  place 
of  eternal  and  hopeless  torment),  insist,  notwithstanding 
these  Bible  statements*  that  God  will  not  condemn  the  igno- 
rant. We  admire  their  liberality  of  heart  and  their  appre- 
ciation of  God's  goodness,  but  urge  thero  not  to  be  too 
hasty  about  discarding  or  ignoring  Bible  statements.  God 
has  a  blessing  for  ail,  in  a  better  way  than  through  ignorance. 

But  do  these  adt  in  accordance  with  then  stated  belief? 
No :  though  they  profess  to  bebeve  that  the  ignorant  will 
be  saved  on  account  of  their  ignorance,  they  continre  to 
send  missionaries  to  the  heathen  at  the  cost  of  thousands 
of  valuable  lives  and  millions  of  money.  If  they  all,  or 
even  half  of  them,  would  be  saved  through  ignorance,  it  is 
doing  them  a  positive  injury  to  send  missionaries  to  teach 
them  of  Christ ,  for  only  about  one  m  a  thousand  beheveSj 
when  the  missionaries  do  go  to  them.  If  this  idea  be  cor 
redl,  It  would  be  much  better  to  let  thero  remain  in  igno 
ranee ;  for  then  a  much  larger  proportion  would  be  saved: 
Continuing  the  same  line  of  argument,  might  we  not  reasos 
that  if  God  had  left  all  men  in  ignorance,  all  would  have 
been  saved?  If  so,  the  coming  and  death  of  Jesus  were 
useless,  the  preaching  and  suffering  of  apostles  and  saints 
were  vain,  and  the  so  called  gospel  instead  of  being  good 
news,  is  very  bad  news  The  sending  of  missionaries  to  the 
heathen  by  those  who  be'ieve  the  Calvinistit  oi  fatalistic 
view  of  ele6tion»  that  tfie  eternal  destiny  of  eacli  indmd'aa? 
was  unalterably  fixed  before  he  had  an  existence,  is  even 
more  absurd  and  unreasonable 

Cut  the  Bible,  which  is  full  o^  the  missionary  spirit,  does 
;aot  teach  that  there  are  several  ways  of  salvation— one  way 


Our  Lord*s  Return.  103 

by  faith,  another  by  works,  and  another  by  ignorance. 
Neither  does  it  teach  the  God-dishonoring  doctrine  of  fatal- 
ism. VV^hile  it  shows  every  other  door  of  hope  closed  against 
the  race,  it  throws  wide  open  the  one,  only  door,  and  pro- 
claims that  whosoever  will  may  enter  into  life;  and  it  shows 
that  all  who  do  not  now  see  or  appreciate  the  blessed  priv- 
ilege of  entering  shall  in  due  time  be  brought  to  a  fiill 
knowledge  and  appreciation.  The  only  way,  by  which  any 
and  all  of  the  condemned  race  may  come  to  God,  is  not 
by  meritorious  works,  neither  by  ignorance,  but  by  faith  in 
the  precious  blood  of  Christ,  which  taketh  away  the  sin  of 
the  world,  (i  Peter  1:19;  John  i :  29.)  This  is  the  Gos- 
pel, the  good  tidings  of  great  joy,  "which  shall  be  unto 

ALL  PEOPLE." 

Suppose  we  now  look  at  these  things  just  as  God  telb  us 
of  them,  and  leave  the  clearing  of  his  charadler  to  himself. 
Let  us  inquire.  What  has  become  of  the  one  hundred  and 
forty-two  billions  ? 

Whatever  may  have  become  of  them,  we  may  be  sure  they 
are  not  now  in  a  condition  of  suflfermg  ;  because,  not  only 
do  the  Scriptures  teach  that  full  and  complete  reward  is  not 
given  to  the  Church  until  Christ  comes,  when  he  shall  re- 
ward every  man  (Matt  16:  27),  but  that  the  unjust  are  to 
receive  their  punishment  then  also.  Whatever  may  be  their 
present  condition,  it  cannot  be  their  full  reward ,  for  Peter 
says,  "  The  Lord  knoweth  how  to  reserve  the  unjust  unto 
the  day  of  judgment  to  be  punished"  (3  Petet  2 :  9);  and 
he  will  do  so. 

But  the  thought  that  so  many  of  our  fellow  creatures 
should  at  any  time  be  lost  from  lack  of  having  had  the 
knowledge  which  is  necessary  to  salvation  would  t)e  sad 
indeed  to  all  who  have  a  spark  of  love  or  pity.  Then,  too, 
there  are  numerous  scriptures  which  it  seems  impossible 
to  harmonize  with  all  this.    Let  us  see :  In  the  light  of  the 


I04 


The  Plan  of  the  Ageio 


past  and  the  present  as  the  only  opportunities,  laying  aside 
all  hope  through  a  restitution  in  the  coming  age,  how  shall 
we  understand  the  statements,  "God  is  love,"  and  "God 
so  loved  the  world  that  he  gave  his  only  begotten  Son,  that 
whosoever  believeth  in  him  should  not  perish?'^  (i  John 
4:8;  John  3: 16,)  Would  it  not  seem  that  if  God  loved 
the  world  so  much  he  might  have  made  provision,  not  only 
that  believers  might  be  saved,  but  also  that  all  might  hear  ia 
order  to  believe  ? 

Again,  when  we  read,  "That  was  the  true  light  that  light- 
eth  every  man  that  cometh  into  the  world  *'  (John  i  ?  9), 
our  observation  says,  Not  so ;  every  man  has  not  been  en? 
lightened  ^  we  cannot  see  that  our  Lord  has  lighted  more 
than  a  few  of  earth's  billionso  Even  in  this  comparatively 
enlightened  day,  millions  of  heathen  give  no  evidence  of  such 
enlightenment ;  neither  did  the  Sodomites^  nor  multitudes 
of  others  in  past  age& 

We  read  that  Jesus  Christ,  by  the  grace  of  God,  tasted 
death  *^for  every  man.*'  (Heb,  2^9.)  But  if  he  tasted 
death  for  the  one  hundred  and  forty-three  billions,  and 
from  any  cause  that  sacrifice  becomes  efficacious  to  only  one 
billion,  was  not  the  redemption  comparatively  a  failure? 
And  in  that  case,  is  not  the  Apostle's  statement  too  broad  ? 
When  again  we  read,  "  Behold,  I  bring  you  good  tidings  ol 
great  joy,  which  shall  be  to  all  people  "  (Luke  2  10),  and, 
looking  about  us,  see  that  it  is  only  to  a  "little  flock*'  that 
it  has  been  good  tidings,  and  not  to  all  people,  we  would  be 
compelled  to  wonder  whether  the  angels  had  not  overstated 
the  goodness  and  breadth  of  their  message,  and  overrated 
the  importance  of  the  work  to  be  accomplished  by  the  Mes- 
siah whom  they  announced^ 

Another  statement  is,  There  is  one  God,  and  one  Medi" 
ator  t)etween  God  and  men,  the  man  Christ  Jesus,  who  gave 
himself  a  ransom  for  all."  (i  Tim.  2  :  5^  6.)  A  ransom  for 


Our  Lfrd^M  Return. 


1*5 


all  ?  Then  why  should  not  all  the  ransomed  have  some  ben- 
efit from  Christ  s  death?  Why  should  not  all  come  to  a 
knowledge  of  the  truth,  that  they  may  believe? 

Without  the  key,  how  dark,  how  mconsistent,  these  state- 
ments appear ;  but  when  we  find  the  key  to  God's  plan, 
these  texts  all  declare  with  one  voice,  "  God  is  love, '  *  This 
key  is  found  in  the  latter  part  of  the  text  last  quoted — 
**Who  gave  himself  a  ransom  for  all,  ro  be  testified  in 
DUE  TIME.  * '  God  has  a  due  time  for  everything.  He  could 
have  testified  it  to  these  m  their  past  life- time ;  but  since  he 
did  not,  it  proves  that  their  due  time  must  be  future.  For 
those  who  will  be  of  the  Church,  the  bride  of  Christ,  and 
share  the  kingdom  honors,  the  present  is  the  "due  time" 
to  hear ;  and  whosoever  now  has  an  ear  to  hear,  let  him  hear 
and  heed,  and  he  will  be  blessed  accordingly.  Though  Jesus 
paid  our  ransom  before  we  were  born,  it  was  not  oui  "due 
time'*  to  hear  of  it  for  long  years  afterward,  and  only  the 
appreciation  of  it  brought  responsibility  ^  and  this,  only  to 
the  extent  of  our  ability  and  appreciation.  The  same  prin- 
ciple applies  to  all ;  in  God's  due  time  it  will  be  testified  to 
all,  and  all  will  then  have  opportunity  to  believe  and  to  be 
blessed  by  it. 

The  prevailing  opinion  is  that  death  ends  all  probation ; 
but  there  is  no  scripture  which  so  teaches ;  and  all  the  above, 
and  many  more  scriptures,  would  be  meaningless,  or  worse, 
if  death  ends  all  hope  for  the  ignorant  masses  of  the  world. 
The  one  scripture  quoted  to  prove  this  generally  entertained 
view  is,  "Where  the  tree  falleth,  there  it  shall  be."  (Eccl. 
11:3.)  If  this  has  any  relation  to  man's  future,  it  indicates 
that  whatever  his  condition  when  he  enters  the  tomb,  no 
change  takes  place  until  he  is  awakened  out  of  it  And  this 
is  the  uniform  teaching  of  all  scriptures  bearing  on  the  subjedl, 
as  will  be  shown  in  succeeding  chapters  Since  God  does  not 
propose  to  save  men  on  account  of  ignorance,  but  **  will  have 


io6 


The  Plan  of  the  Ages. 


all  men  to  come  unto  the  knowledge  of  the  truth  **  (i  Tim. 
2:4);  and  since  the  masses  of  mankind  have  died  in  igno- 
rance ;  and  since  **  there  is  no  work,  nor  device,  nor  knowl- 
edge, nor  wisdom,  in  the  grave  "  (Eccl.  9:10);  therefore  God 
has  prepared  for  the  awakening  of  the  dead,  in  order  to  knowl- 
edge, faith  and  salvation.  Hence  his  plan  is,  that  ^<  as  all  in 
Adam  die,  even  so  all  in  Christ  shall  be  made  alive,  but  each 
one  in  his  own  order" — the  Gospel  Church,  the  Bride,  the 
body  of  Christ,  first ;  afterward,  during  the  Millennial  age,  all 
who  shall  become  his  during  that  thousand  years  of  his/r<fi"- 
ence  (mistranslated  coming),  the  Lord's  due  time  for  all  to 
know  him,  from  the  least  to  the  greatest. — i  Cor.  15:22c 

As  death  came  by  the  first  Adam,  so  life  comes  by  Christ, 
the  second  Adam.  Everything  that  mankind  lost  through 
being  in  the  first  Adam  is  to  be  restored  to  those  who  believe 
into  the  second  Adam.  When  awakened,  with  the  advan- 
tage of  experience  with  evil,  which  Adam  lacked,  those  who 
thankfully  accept  the  redemption  as  God*s  gift  may  con- 
tinue to  live  everlastingly  on  the  original  condition  of  obedi- 
ence. Perfe6l  obedience  will  be  required,  and  perfedl  abil- 
ity to  obey  will  be  given,  under  the  righteous  reign  of  the 
Prince  of  Peace.    Here  is  the  salvation  offered  to  the  world. 

Let  us  now  consider  another  text  which  is  generally- 
ignored  except  by  Universalists ;  for,  although  we  are  not 
Universalists,  we  claim  tlie  right  to  use,  and  believe,  and 
rejoice  in,  every  testimony  of  God's  Word.  It  reads,  **We 
trust  in  the  living  God,  who  is  the  Savior  of  all  men,  ^^^t- 
c\2\\y  oi  those  that  believe,**  (1  Tim.  4:10.)  God  will  save 
all  men,  but  will  not  specially  ('*to  the  uttermost")  save 
any  except  those  who  come  unto  him  through  Christ, 
God's  arbitrary  salvation  of  all  men  is  not  such  as  will  con- 
fli(5l  with  their  freedom  of  will,  or  their  liberty  of  choice, 
to  give  them  life  against  their  wills :  *'  I  have  set  before  you, 
this  day,  life  and  death;  choose  life,  that  ye  may  live." 


Our  Lord*s  Return, 


107 


Simeon  contrasted  these  two  salvations,  saying,  **  Mine 
eyes  have  seen  thy  salvation,  ...  a  light  to  lighten  the  na- 
tions, and  thi  glory  of  thy  people^  Israel  [ites  indeed]. '  *  This 
is  in  harmony  with  the  declaration  of  the  Apostle,  that  the 
fadl  that  Jesus  Christ,  the  Mediator,  gave  himself  a  ransom 
for  all  is  to  be  testified  to  all  in  due  time.  This  is  that 
which  shall  come  to  all  men,  regardless  of  faith  or  will  on 
their  part.  This  good  tidings  of  a  Savior  shall  be  to  all 
people  (Luke  2  :io,  11),  but  the  special  salvation  from  sin 
and  death  will  come  only  to  his  people  (Matt,  i :  21) — those 
who  believe  into  him — for  we  read  that  the  wrath  of  God 
continues  to  abide  on  the  unbeliever, — John  3  :36. 

We  see,  then,  that  the  general  salvation,  which  will  come 
to  every  individual,  consists  of  light  from  the  true  light,  and 
an  opportunity  to  choose  Hfe  ,  and,  as  the  great  majority  of 
the  race  is  in  the  tomb,  it  will  be  necessary  to  bring  thena 
forth  from  the  grave  in  order  to  testify  to  them  the  good 
tidings  of  a  Savior ;  also  that  the  special  salvation  which 
believers  now  enjoy  in  hope  (Rom,  8:24),  and  the  reality 
of  which  will,  in  the  Millennial  age,  be  revealed,  also,  to 
those  who  believe  in  that  day,"  is  a  full  release  from  the 
thraldom  of  sin,  and  the  corruption  of  death,  into  the  glori- 
ous liberty  of  children  of  God.  But  attainment  to  all  these 
blessings  will  depend  upon  hearty  compliance  with  the 
laws  of  Christ's  Kingdom — the  rapidity  of  the  attainment 
to  perfe<5lion  indicating  the  degree  of  love  for  the  King 
and  for  his  law  of  love.  If  any,  enlightened  by  the  Truth, 
and  brought  to  a  knowledge  of  the  love  of  God,  and  restored 
(either  acflually  or  reckonedly)  to  human  perfection,  become 
"fearful,"  and  "draw  back"  (Heb.  10.38,  39),  they,  with 
the  unbelievers  (Rev.  21:8),  will  be  destroyed  from  among 
the  people.  (A6ls  3 :23.)    This  is  the  second  death. 

Thus  we  see  that  all  these  hitherto  difficult  texts  are  ex- 
plained by  the  statement — '*  to  be  testified  in  due  time." 


io8  The  Flan  of  the  Ages. 

In  due  timet  that  true  light  shall  lighten  every  man  that 
has  come  mto  the  world.  In  due  timcy  it  shall  be  good 
tidmgs  of  great  joy  to  all  people.'^  And  in  no  other  way 
can  these  scriptures  be  used  without  wresting.  Paul  carries 
out  this  line  of  argument  with  emphasis  m  Rom.  5  :i8,  19. 
He  reasons  that,  as  all  men  were  condemned  to  death  be- 
cause of  Adam*s  transgression,  so,  also,  Christ's  righteous- 
ness, and  obedience  even  unto  death,  have  become  a  ground 
of  justification ;  and  that,  as  all  lost  life  m  the  first  Adam, 
so  all,  aside  from  personal  demerit,  may  receive  life  by  ac- 
cepting the  second  Adamc 

Petei  tells  us  that  this  restitution  is  spoken  of  by  the 
mouth  of  all  the  holy  prophets  (A6ls  3:  19-21)  They 
do  all  teach  it.    Ezekiel  says  of  the  valley  of  dry  bones, 

These  bones  are  the  whole  house  of  Israel."  And  God 
says  to  Israel,  "  Behold^  O  my  people,  I  will  open  your 
graves,  and  cause  you  to  come  up  out  of  your  graves,  and 
bring  you  into  the  land  of  Israel  And  ye  shall  know  that 
I  am  the  Lord,  when  I  .  .  .  shall  put  my  spirit  in  you, 
and  I  shall  place  you  in  your  own  land  ^  then  shall  ye  know 
that  I  the  Lord  have  spoken  it,  and  performed  it,  saith  the 
Lord.** — Ezek,  37:11-14, 

To  this  Paul's  words  agree  (Rom.  11:25,  26)— "Blind- 
ness in  part  i«>  happened  to  Israel  until  the  fulness  of  the 
Gentiles  [the  ele6l  company,  the  bride  of  Christ]  be  come 
in ;  and  so  all  Israel  shall  be  saved,"  or  brought  back  from 
their  cast-off  condition ;  for  God  hath  not  cast  away  his 
people  which  he  foreknew."  (Verse  2.)  They  were  cast  off 
from  his  favor  while  the  bride  of  Christ  was  being  sele6led, 
but  will  be  re-instated  when  that  work  is  accomplished, 
(Verses  28-33. )  The  prophets  are  full  of  statements  of  how 
God  will  plant  them  again,  and  they  shall  be  no  more 
plucked  up-.  ^*  Thus  saith  the  Lord,  the  God  of  Israel,  ,  .  ,  I 
will  set  mine  eyes  upon  them  for  good,  and  I  will  bring  them 


Our  LordU  Return, 


again  to  this  land ;  and  I  will  build  them  and  not  pull  them 
down,  and  I  will  plant  them  and  not  pluck  them  up.  And 
I  will  give  them  an  heart  to  know  me,  that  I  am  the  Lord ; 
and  they  shall  be  my  people,  and  I  will  be  their  God,  for 
they  shall  return  unto  me  with  their  whole  heart."  (Jer. 
24:5-7;  31:28;  32:40-42;  33:6-16.)  These  cannot 
merely  refer  to  restorations  from  former  captivities  in  Baby- 
lon, Syria,  etc.,  for  they  have  since  been  plucked  up. 

Furthermore,  the  Lord  says,  **  In  those  days,  they  shall 
say  no  more,  The  fathers  have  eaten  a  sour  grape,  and  the 
children's  teeth  are  set  on  edge,  but  every  one  [who  dies] 
shall  die  for  his  own  iniquity,"  (Jer.  31 :  29,  30.)  This  is 
not  the  case  now.  Each  does  not  now  die  for  his  own  sin, 
but  for  Adam's  sin — **In  Adam  all  die."  He  ate  the  sour 
grape  of  sin,  and  our  fathers  continued  to  eat  them,  entail- 
ing further  sickness  and  misery  upon  their  children,  thus 
hastenmg  the  penalty,  death.  The  day  in  which  every 
man  [who  dies]  shall  die  for  his  own  sin,"  only,  is  the  Mil- 
lennial or  Restitution  day. 

Though  many  of  the  prophecies  and  promises  of  future 
blessmg  seem  to  apply  to  Israel  only,  it  must  t)e  remembered 
that  they  were  a  typical  people,  and  hence  the  promises 
made  to  them,  while  sometimes  having  a  special  application 
to  themselves,  generally  have  also  a  wider  application  to  the 
whole  world  of  mankind  which  that  nation  typified.  While 
Israel  as  a  nation  was  typical  of  the  whole  world,  its  priest- 
hood was  typical  of  the  ele(5l  "little  flock,"  the  head  and 
body  of  Christ,  the  "Royal  Priesthood;"  and  the  sacri- 
fices, cleansings  and  atonements  made  for  Israel  typified  the 
"better  sacrifices,"  fuller  cleansings  and  real  atonement 
"  for  the  sins  of  the  whole  world,"  of  which  they  area  part. 

And  not  only  so,  but  God  mentions  by  name  other  nations 
and  promises  their  restoration.  As  a  forcible  illustration  we 
mention  the  Sodomites,    Surely,  if  we  shall  find  the  resti* 


ISO 


7%e  Plan  of  the  AgeU 


tution  of  the  Sodomites  clearly  taught,  we  may  feel  sat- 
isfied of  the  truth  of  this  glorious  do(5trine  of  Restitution 
for  all  mankind,  spoken  by  the  mouth  of  all  the  holy  proph- 
ets. And  why  should  not  the  Sodomites  have  an  opportu- 
nity to  reach  perfection  and  everlasting  life  as  well  as  Israel, 
or  as  any  of  us?  True,  they  were  not  righteous,  but  neither 
was  Israel,  nor  were  we  who  now  hear  the  gospel.  "  There  is 
none  righteous;  no,  not  one,"  aside  from  the  imputed 
righteousness  of  Christ,  who  died  for  all.  Our  Lord's  own 
words  tell  us  that  although  God  rained  down  fire  from 
heaven  and  destroyed  them  all  because  of  their  wickedness, 
yet  the  Sodomites  were  not  so  great  smncrs  in  his  signt  as 
were  the  Jews,  who  had  more  knowledge.  (Gen.  19:  24; 
Luke  17:  29  J  Unto  the  Jews  of  Capernaum  he  said,  "  If  the 
mighty  works  which  have  been  done  in  thee  had  been  done 
in  Sodom,  it  would  have  remained  until  this  day.'* — Matt. 
II :  23. 

Thus  our  Lord  teaches  that  the  Sodomites  did  not  have 
a  full  opportunity;  and  he  guarantees  them  such  oppor- 
tunity when  he  adds  (verse  24),  **But  I  say  unto  you,  that 
it  shall  be  more  tolerable  for  the  land  of  Sodom,  in  the  day 
of  judgment,  than  for  thcc."  The  character  of  the  Day 
of  Judgment  and  its  work  will  be  shown  in  succeeding 
pages.  Here  we  merely  call  attention  to  the  facSl  that  it  will 
be  a  tolerable  time  for  Capernaum,  and  yet  more  tolerable 
for  Sodom  ;  because,  though  neither  had  yet  had  full  knowl- 
edge, nor  all  the  blessings  designed  to  come  through  ihe 
'*Seed,"  yet  Capernaum  had  sinned  against  more  light. 

And  if  Capernaum  and  all  Israel  are  to  be  remembered 
and  blessed  under  the  **New  Covenant,"  sealed  by  the 
blood  of  Jesus,  why  should  not  the  Sodomites  also  be  blessed 
among  all  the  families  of  the  earth?"  They  assuredly 
will  be.  And  let  it  be  remembered  that  since  God  ''rained 
down  fire  from  heaven  and  destroyed  them  all"'  many  ccn- 


Our  LarJ^s  Return, 


III 


tunes  before  Jesus'  day,  when  their  restoration  is  spoken  of, 
it  implies  their  awakening,  t^eir  coming  from  the  tomb. 

Let  us  now  examine  the  prophecy  of  Ezekiel  i6:  48-63. 
Read  it  carefully.  God  here  speaks  of  Israel,  and  compares 
her  with  her  neighbor,  Samaria,  and  also  with  the  Sodom- 
ites, of  whom  he  says,  "I  took  them  away  as  I  saw  good ^ 
Neither  Jesus  nor  the  Prophet  offers  any  explanation  of  the 
seeming  inequality  of  God's  dealings  in  destroying  Sodom 
and  permitting  others  more  guilty  than  Sodom  to  go  un- 
punished. That  will  all  be  made  clear  when,  in  "  due  time," 
his  great  designs  are  made  manifest.  The  Prophet  simply 
states  that  God  "saw  good"  to  do  so,  and  Jesus  adds  that 
it  will  be  more  tolerable  for  them  in  the  day  of  judgment 
than  for  others  more  guilty.  But  upon  the  supposition  that 
death  ends  all  probation,  and  that  thereafter  none  may  have 
opportunity  to  come  to  a  knowledge  of  the  truth  aud  to  obey 
it,  we  may  well  inquire.  Why  did  God  see  good  to  uke 
away  these  people  without  giving  them  a  chance  of  salvation 
through  the  knowledge  of  the  only  name  whereby  they  can 
be  saved  ?  The  answer  is,  because  it  was  not  yet  their  due 
time.  In  due  time"  they  will  be  awakened  from  death 
and  brought  to  a  knowledge  of  the  truth,  and  thus  blessed 
together  with  all  the  families  of  the  earth,  by  the  promised 
"Seed."    They  will  then  be  on  trial  for  everlasting  life. 

With  this  thought,  and  with  no  other,  can  we  understand 
the  dealings  of  the  God  of  love  with  those  Amalekites  and 
other  nations  w^hom  he  not  only  permitted  but  commanded 
Israel  to  destroy,  saying,  **Go,  smite  Amalek  and  utterly 
destroy  all  that  they  have,  and  spare  them  not ;  but  slay 
both  man  and  woman,  infant  and  suckling,  ox  and  sheep, 
camel  and  ass."  (i  Sam.  15  :  3.)  This  apparently  reckless 
destru6lion  of  life  seems  irreconcilable  with  the  charadler 
of  love  attributed  to  God,  and  with  the  teaching  of  Jesus, 
**  LoYC  your  enemies,"  etc.,  until  we  come  to  recognize  the 


I8S 


2^  Plan  ef  the  AgeSo 


systematic  order  of  God*s  plan,  the    due  time**  for  the 
compiishment  of  every  feature  of  it,  and  tne  fadl  that  every 
member  of  the  human  race  has  a  place  m  it= 

We  can  now  see  that  those  Amalekites,  Sodomites  and 
others  were  set  forth  as  examples  of  God's  just  indignation, 
and  of  his  detennmation  to  destroy  finally  and  utterly  evil- 
doers: examples  which  will  be  of  service  not  only  to  others, 
but  also  to  themselves,  when  their  day  of  judgment  or  trial 
comes.  Those  people  might  just  as  well  die  in  that  way  as 
from  disease  and  plague.  It  mattered  httie  to  them,  as  they 
were  merely  learning  to  know  evilj  that  when  on  trial,  in  due 
timCj  they  might  ieam  righteousness,  and  be  able  to  dis- 
criminate and  choose  the  good  and  have  life. 

But  let  us  examine  the  prophecy  further.  After  comparing 
Israel  \nth  Sodom  and  Samaria,  and  pronouncing  Israel  the 
most  blameworthy  (Ezek.  i6 :  48-54},  the  Lord  says,  When 
I  shall  bring  again  their  captivity,  the  captivity  of  Sodom 
and  her  daughters,  and  the  captivity  of  Samaria  and  her 
daughters,  then  will  I  bring  again  the  captivity  of  thy  cap- 
tives m  the  midst  of  theme"  The  captivity  referred  to  can 
be  no  other  than  their  captivity  in  death )  for  those  men- 
tioned were  then  dead.  In  death  all  are  captives ;  and  Christ 
comes  to  open  the  doors  of  the  grave,  and  to  set  at  liberty 
the  captives.  (Isa.  61 :  i  j  Zech.  9:  11.)  In  verse  55  this  is 
called  a    return  to  their  former  estate" — a  restitution. 

Some,  who  are  willing  enough  to  accept  of  God's  mercy 
through  Christ  in  the  forgiveness  of  their  own  trespasses  and 
weaknesses  under  greater  light  and  knowledge,  cannot  con- 
ceive of  the  same  favor  being  applicable  under  the  New 
Covenant  to  others ;  though  they  seem  to  admit  the  Apos- 
tle's statement  that  Jesus  Christ,  by  the  favor  of  God,  tasted 
death  for  every  man.  Some  of  these  suggest  that  the  Lord 
must,  in  this  prophecy,  be  speakixig  ironically  to  the  Jews, 
implying  that  he  would  just  as  willingly  bring  back  the  Sod- 


Our  Lord*s  Return. 


"3 


omites  as  them,  but  had  no  intention  of  restoring  either. 
But  let  us  see  how  the  succeeding  verses  agree  with  this  idea. 
The  Lord  says,  Nevertheless,  I  wiL  remember  my  cov- 
enant with  thee  in  the  days  of  thy  youth,  and  I  will  estab- 
lish unto  thee  an  everlasting  covenant.  Then^  thou  shall 
remember  thy  ways  and  be  ashamed,  when  thou  shalt  receive 
thy  sisters.  .  .  .  And  I  will  establish  my  covenant  with 
thee,  and  thou  shalt  know  that  I  am  the  Lord ;  that  thou 
mayest  remember  and  be  confounded,  and  never  open  thy 
mouth  any  more  because  of  thy  shame,  when  I  am  pacified 
toward  thee  for  all  that  thou  hast  done,  saith  the  Lord 
God."  When  a  promise  is  thus  signed  by  the  Great  Je- 
hovah, all  who  have  set  to  their  seal  that  God  is  true  may 
rejoice  in  its  certainty  with  confidence  ;  especially  those  who 
realize  that  these  New  Covenant  blessings  have  been  con- 
firmed of  God  in  Christ,  who  hath  sealed  the  covenant  with 
his  own  precious  blood. 

To  this  Paul  adds  his  testimony,  saying,  "And  so  all 
Israel  [living  and  dead]  shall  be  saved  [recovered  from  blind- 
ness], as  it  is  written,  ^  There  shall  come  out  of  Zion  the  De- 
liverer, and  shall  turn  away  ungodliness  from  Jacob.  For 
this  is  my  covenant  unto  them  when  I  shall  take  away  their 
sins. '  .  .  .  They  are  beloved  for  the  fathers'  sakes  ;  because 
the  gracious  gifts  and  callings  of  God  are  not  things  to  be 
repented  of. — Rom.  ii  :  26-29. 

We  need  not  wonder  that  Jews,  Sodomites,  Samaritans, 
and  all  mankind,  will  be  ashamed  and  confounded  -when  in 
his  own  "  due  time '  *  God  shows  forth  the  riches  of  his  favor. 
Yea,  many  of  those  who  are  now  God's  children  will  be 
confounded  and  amazed  when  they  see  how  God  so  loved 
THE  WORLD,  and  how  much  his  thoughts  and  plans  were 
above  their  own. 

Christian  people  generally  believe  that  God*s  blessings  are 
all  and  only  for  the  selected  Church,  but  now  we  begin  to 
% 


"4 


The  Plan  of  the  Ages. 


see  that  God's  plan  is  wider  than  we  had  supposed,  and  that 
though  he  has  given  the  Church  "exceeding  great  and  pre- 
cious promises,"  he  has  also  made  bountiful  provision  for 
the  world  which  he  so  loved  as  to  redeem.  The  Jews  made 
a  very  similar  mistake  in  supposing  that  all  the  promises  of 
God  were  to  and  for  them  alone;  but  when  the  "due  time" 
came  and  the  Gentiles  were  favored,  the  remnant  of  Israel, 
whose  hearts  were  large  enough  to  rejoice  in  this  wider  evi- 
dence of  God's  grace,  shared  that  increased  favor,  while  the 
rest  were  blinded  by  prejudice  and  human  tradition.  Let 
those  of  the  Church  who  now  see  the  dawning  light  of  the 
Millennial  age,  with  its  gracious  advantages  for  all  the  world, 
take  heed  lest  they  be  found  in  opposition  to  the  advancing 
light,  and  so  for  a  time  be  blinded  to  its  glory  and  blessings. 

How  different  is  this  glorious  plan  of  God  for  the  selec- 
tion of  a  few  now,  in  order  to  tlie  blessing  of  the  many  here- 
after, from  the  distortions  of  these  truths,  as  represented  by 
the  two  opposing  views — Calvinism  and  Arminianism.  The 
former  both  denies  the  Bible  doctrine  of  Free  Giace  and 
miserably  distorts  the  glorious  do6lrine  of  Ele(5lion ;  the 
latter  denies  the  do6lrine  of  Ele(5lion  and  fails  to  compre- 
hend the  blessed  fulness  of  God's  Free  Grace. 

Calvinism  says : — God  is  all-wise ;  he  knew  the  end  from 
the  beginning ;  and  as  all  his  purposes  shall  be  accomplished, 
he  never  could  have  intended  to  save  any  but  a  few,  the 
Churcho  These  he  eleded  and  fore-ordained  to  be  eternally 
saved ;  ^11  others  were  equally  fore-ordained  and  ele(5led  to 
goto  eternal  torment;  for  "Known  unto  God  are  all  his 
works  from  the  beginning  of  the  wo/ld." 

This  view  has  its  good  features.  It  recognizes  God's 
omniscience.  This  would  be  our  ideal  of  a  great  God,  were 
it  not  that  two  essential  qualities  of  greatness  are  lacking, 
namely,  love  and  justice,  neither  of  which  is  exemplified 
in  bringing  into  the  world  one  hundred  and  forty-two  bil- 


Our  Lord's  Return. 


"5 


lions  of  creatures  doomed  to  eternal  torture  before  they  were 
born,  and  mocked  with  protestations  of  his  love.  Since 
God  is  love,  and  justice  is  the  foundation  of  his  throne, 
such  cannot  be  his  charadler. 

Arminianism  says : — Yes,  God  is  love ;  and  in  bringing 
humanity  into  the  world  he  meant  them  no  harm — only 
good.  But  Satan  succeeded  in  tempting  the  first  pair,  and 
thus  sin  entered  into  the  world,  and  death  by  sin.  And 
ever  since,  God  has  been  doing  all  he  can  to  deliver  man 
from  his  enemy,  even  to  the  giving  of  his  Son.  And  though 
now,  six  thousand  years  after,  the  gospel  has  reached  only  a 
very  small  proportion  of  mankind,  yet  we  do  hope  and  trust 
that  within  six  thousand  years  more,  through  the  energy  and 
liberality  of  the  church,  God  will  so  far  have  remedied  the 
evil  introduced  by  Satan  that  all  then  living  may  at  least 
know  of  his  love,  and  have  an  opportunity  to  believe  and 
be  saved. 

While  this  view  presents  God  as  a  being  full  of  loving  and 
benevolent  designs  for  his  creatures,  it  implies  that  he  lacks 
ability  and  foreknowledge  adequate  to  the  accomplishment 
of  his  benevolent  designs :  that  he  is  deficient  in  wisdom  and 
power.  From  this  view  it  would  appear  that  while  God  was 
engaged  in  arranging  and  devising  for  the  good  of  his  newly- 
created  children,  Satan  slipped  in  and  by  one  master-stroke 
upset  all  God's  plans  to  such  an  extent  that,  even  by  ex- 
hausting all  his  power,  God  must  spend  twelve  thousand 
years  to  re-instate  righteousness,  even  to  such  a  degree  that 
the  remainder  of  the  race  who  still  live  will  have  an  oppor- 
tunity to  choose  good  as  readily  as  evil.  But  the  one  hun- 
dred and  forty-two  billions  of  the  past  six  thousand  years, 
and  as  many  more  of  the  next,  are,  according  to  this  view, 
lost  to  all  eternity,  in  spite  of  God's  love  for  them,  because 
Satan  interfered  with  his  plans.  Thus  Satan  would  get  thou- 
sands into  eternal  torment  to  one  that  God  saves  to  glory. 


Tke  Plan  of  the  AgiSo 


This  view  must  exalt  men's  ideas  of  the  wisdom  and  power 
of  Satan,  and  lower  their  estimation  of  these  attributes  in 
God,  of  whom  the  Psalmist  to  the  contrary  declares  that, 
"  He  spake  and  it  was  done ;  he  commanded  and  it  stood 
fast.*'  But  no:  God  was  not  surprised  nor  overtaken  by 
the  adversary ;  neither  has  Satan  in  any  measure  thwarted 
his  plans.  God  is,  and  always  has  been,  perfe6l  master  of 
the  situation,  and  in  the  end  it  will  be  seen  that  all  has  been 
working  together  to  the  accomplishment  of  his  purposes. 

While  the  do6lrines  of  eleiSlion  and  free  grace,  as  taught 
by  Calvinism  and  Arminianism,  could  never  be  harmonized 
with  each  other,  with  reason,  or  with  the  Bible,  yet  these 
two  glorious  Bible  do6lrines  are  perfe<5lly  harmonious  and 
beautiful,  seen  from  the  standpoint  of  the  plan  of  the  ages. 

Seeing,  then,  that  so  many  of  the  great  and  glorious  fea- 
tures of  God's  plan  for  human  salvation  from  sin  and  death 
lie  in  the  future,  and  that  the  second  advent  of  our  Lord 
Jesus  is  the  designed  first  step  in  the  accomplishment  of 
those  long  promised  and  long  expedled  blessings,  shall  we 
not  even  more  earnestly  long  for  the  time  of  his  second  ad- 
vent than  the  less  informed  Jew  looked  and  longed  for  his 
first  advent?  Seeing  that  the  time  of  evil,  injustice  and 
death  is  to  be  brought  to  an  end  by  the  dominion  of  power 
which  he  will  then  exercise,  and  that  righteousness,  truth  and 
peace  are  to  be  universal,  who  should  not  rejoice  to  see  his 
day  ?  And  who  that  is  now  suffermg  with  Christ,  inspired 
by  the  precious  promise  that  if  we  suffer  with  him  we  shall 
also  reign  with  him,"  will  not  lift  up  his  head  and  rejoice 
at  any  evidence  of  the  approach  of  the  Master,  knowing 
thereby  that  our  deliverance  and  our  glorification  with  him 
draw  nigh  ?  Surely  all  in  sympathy  with  his  mission  of 
blessing  and  his  spirit  of  love  will  hail  every  evidence  of  his 
coming  as  the  approach  of  the  "great  joy  which  shall  be  to 
all  people." 


STUDY  VIL 

THE  PERMISSION  OF  EVIL  AND  ITS  RELATION  TO 
GOD'S  PLAN. 

Whv  Evil  vtas  Permitted.— Right  and  Wrong  as  Principles.— The  Morai, 
Sense. — God  Permitted  Evil,  and  will  Overrule  it  for  Good. — God  not 
THE  Author  of  Sin. — Adam's  Trial  not  a  Farce. — His  Temptation  Se- 
vere.— He  Sinned  Wilfully.— The  Penalty  of  Sin  not  Unjust,  nor  Too 
Severe. — The  Wisdom,  Love  and  Justice  Displayed  in  Condemning  All 
IN  Adam. — God's  Law  Universal. 

P  VIL  is  that  which  produces  unhappiness ;  any  thing  which 
either  directly  or  remotely  causes  suffering  of  any  kind. 
' — Webster,  This  subjedl,  therefore,  not  only  inquires  re- 
garding human  ailments,  sorrows,  pains,  weaknesses  and 
death,  but  goes  back  of  all  these  to  consider  their  primary 
cause — sin — and  its  remedy.  Since  sin  is  the  cause  of 
evil,  its  removal  is  the  only  method  of  permanently  curing 
the  malady. 

No  difficulty,  perhaps,  more  frequently  presents  itself  to 
the  inquiring  mind  than  the  questions,  Vv  ny  did  God  per- 
mit the  present  reign  of  evil  ?  Why  did  he  permit  Satan 
to  present  the  temptation  to  our  first  parents,  after  having 
created  them  perfe6l  and  upright  ?  Or  why  did  he  allow 
the  forbidden  tree  to  have  a  place  among  the  good? 
Despite  all  attempts  to  turn  it  aside,  the  question  will  ob- 
trude itself — Could  not  God  have  prevented  all  possibility 
of  man's  fall? 

The  difficulty  undoubtedly  arises  from  a  failure  to  com- 
prehend the  plan  of  God.  God  could  have  prevented  the 
entrance  of  sin,  but  the  fa6t  that  he  did  not  should  be 
sufficient  proof  to  us  that  its  present  permission  is  designed 
ultimately  to  work  out  some  greater  good.  God's  plans,  seen 

"7 


iiS 


The  Plan  of  the  Ages, 


in  their  completeness,  will  prove  the  wisdom  of  the  course 
pursued.  Some  inquire,  Could  not  God,  with  whom  all 
things  are  possible,  have  interfered  in  season  to  prevent  the 
full  accomplishment  of  Satan's  design  ?  Doubtless  he  could ; 
but  such  interference  would  have  prevented  the  accomplish- 
ment of  his  own  purposes.  His  purpose  was  to  make  mani- 
fest the  perfe(5lion,  majesty  and  righteous  authority  of  his 
law,  and  to  prove  both  to  men  and  to  angels  the  evil  con- 
sequences resulting  from  its  violation.  Besides,  in  their 
very  nature,  some  things  are  impossible  even  with  God,  as 
the  Scriptures  state.  It  is  "impossible  for  God  to  lie" 
(Heb.  6  :  i8).  "  He  cannot  deny  himself"  (2  Tim.  2  :  13). 
He  cannot  do  wrong,  and  therefore  he  could  not  choose  any 
but  the  wisest  and  best  plan  for  introducing  his  creatures 
into  life,  even  though  our  short-sighted  vision  might  for  a 
time  fail  to  discern  the  hidden  springs  of  infinite  wisdom. 

The  Scriptures  declare  that  all  things  were  created  for 
the  Lord's  pleasure  (Rev.  4:  11) — without  doubt,  for  the 
pleasure  of  dispensing  his  blessings,  and  of  exercising  the 
attributes  of  his  glorious  being.  And  though,  in  the  work- 
ing out  of  his  benevolent  designs,  he  permits  evil  and  evil 
doers  for  a  time  to  play  an  adlive  part,  yet  it  is  not  for  evil's 
sake,  nor  because  he  is  in  league  with  sin ;  for  he  declares 
that  he  is  "not  a  God  that  hath  pleasure  in  wickedness.'* 
(Psa.  5:4.)  Though  opposed  to  evil  in  every  sense,  God 
permits  (J.  e. ,  does  not  hinder)  it  for  a  time,  because  his  wis- 
dom sees  a  way  in  which  it  may  be  made  a  lasting  and  val- 
uable lesson  to  his  creatures. 

It  is  a  self-evident  truth  that  for  every  right  principle 
there  is  a  corresponding  wrong  principle;  as,  for  instance, 
truth  and  falsity,  love  and  hatred,  justice  and  injustice.  We 
distinguish  these  opposite  principles  as  right  and  wrong,  by 
their  effe6ts  when  put  in  adtion.  That  principle  the  result 
of  which,  when  a<5live,  is  beneficial  and  produ<5live  of  ulti- 


Permission  of  Evil, 


119 


mate  order,  harmony  and  happiness,  we  call  a  right  princi- 
ple \  and  the  opposite,  which  is  produ<5live  of  discord,  un- 
happiness  and  destru<5lion,  we  call  a  wrong  principle.  The 
results  of  these  principles  in  a(5lion  we  call  good  and  evil; 
and  the  intelligent  being,  capable  of  discerning  the  right 
principle  from  the  wrong,  and  voluntarily  governed  by  the 
one  or  the  other,  we  call  virtuous  or  sinful. 

This  faculty  of  discerning  between  right  and  wrong  prin- 
ciples is  called  the  moral  sense,  or  conscience.  It  is  by  this 
moral  sense  which  God  has  given  to  man  that  we  are  able 
to  judge  of  God  and  to  recognize  that  he  is  good.  It  is  to 
this  moral  sense  that  God  always  appeals  to  prove  his  right- 
eousness or  justice ;  and  by  the  same  moral  sense  Adam 
could  discern  sin,  or  unrighteousness,  to  be  evil,  even  before 
he  knew  all  its  consequences.  The  lower  orders  of  God's 
creatures  are  not  endowed  with  this  moral  sense.  A  dog 
has  some  intelligence,  but  not  to  this  degree,  though  he  may 
learn  that  certain  acftions  bring  the  approval  and  reward  of 
his  master,  and  certain  others  his  disapproval.  He  might 
steal  or  take  life,  but  would  not  be  termed  a  sinner ;  or  he 
might  prote6l  property  and  life,  but  would  not  be  called 
virtuous — because  he  is  ignorant  of  the  moral  quality  of  his 
a<5lions. 

God  could  have  made  mankind  devoid  of  ability  to  dis- 
cern between  right  and  wrong,  or  able  only  to  discern  and 
to  do  right ,  but  to  have  made  him  so  would  have  been  to 
make  merely  a  living  machine,  and  certainly  not  a  mental 
image  of  his  Creator.  Or  he  might  have  made  man  perfe6l 
and  a  free  agent,  as  he  did,  and  have  guarded  him  from 
Satan's  temptation.  In  that  case,  man's  experience  being 
limited  to  good,  he  would  have  been  continually  liable  to 
suggestions  of  evil  from  without,  or  to  ambitions  from  with- 
in, which  would  have  made  the  everlasting  future  uncertain, 
and  an  outbreak  of  disobedience  and  disorder  might  al- 


120 


The  Plan  of  the  Ages. 


ways  have  been  a  possibility ;  besides  which,  good  would 
never  have  been  so  highly  appreciated  except  by  its  contrast 
with  evil. 

God  first  made  his  creatures  acquainted  with  good,  sur- 
rounding them  with  it  in  Eden  ;  and  afterward,  as  a  penalty 
for  disobedience,  he  gave  them  a  severe  knowledge  of 
evil.  Expelled  from  Eden  and  deprived  of  fellowship  with 
himself,  God  let  them  experience  sickness,  pain  and  death, 
that  they  might  thus  forever  know  evil  and  the  inexpediency 
and  exceeding  sinfulness  of  sin. 

By  a  comparison  of  results  they  came  to  an  appreciation 
and  proper  estimate  of  both  ;  "And  the  Lord  said.  Behold, 
the  man  is  become  as  one  of  us,  to  know  good  and  evil." 
(Gen.  3  :  22.)  In  this  their  posterity  share,  except  that  they 
first  obtain  their  knowledge  of  evil,  and  cannot  fully  realize 
what  good  is  until  they  experience  it  in  the  Millennium, 
as  a  result  of  their  redemption  by  him  who  will  then  be  their 
Judge  and  King. 

The  moral  sense,  or  judgment  of  right  and  wrong,  and 
the  liberty  to  use  it,  which  Adam  possessed,  were  important 
features  of  his  likeness  to  God.  The  law  of  right  and  wrong 
was  written  in  his  natural  constitution.  It  was  a  part  of  his 
nature,  just  as  it  is  a  part  of  the  divine  nature.  But  let  us 
not  forget  that  this  image  or  likeness  of  God,  this  originally 
law-inscribed  nature  of  man,  has  lost  much  of  its  clear  out- 
line through  the  erasing,  degrading  influence  of  sin  ;  hence 
it  is  not  now  what  it  was  in  the  first  man.  Ability  to  love 
implies  ability  to  hate ;  hence  we  may  reason  that  the  Creator 
could  not  make  man  in  his  own  likeness,  with  power  to  love 
and  to  do  right,  without  the  corresponding  ability  to  hate 
and  to  do  wrong.  This  liberty  of  choice,  termed  free  moral 
agency,  or  free  will,  is  a  part  of  man's  original  endowment; 
and  this,  together  with  the  full  measure  of  his  mental  and 
moral  faculties,  constituted  him  an  image  of  his  Creator. 


Permission  of  Evil. 


121 


To-day,  after  six  thousand  years  of  degradation,  so  much  of 
the  original  likeness  has  been  erased  by  sin  that  we  are  not 
free,  being  bound,  to  a  greater  or  less  extent,  by  sin  and  its 
entailments,  so  that  sin  is  now  more  easy  and  therefore  more 
agreeable  to  the  fallen  race  than  is  righteousness. 

That  God  could  have  given  Adam  such  a  vivid  impres- 
sion of  the  many  evil  results  of  sin  as  would  have  de- 
terred him  from  it,  we  need  not  question,  but  we  believe 
that  God  foresaw  that  an  a6lual  experience  of  the  evil  would 
be  the  surest  and  most  lasting  lesson  to  serve  man  eternally ; 
and  for  that  reason  God  did  not  prevent  but  permitted  man 
to  take  his  choice,  and  to  feel  the  consequences  of  evil. 
Had  opportunity  to  sin  never  been  permitted,  man  could  not 
have  resisted  it,  consequently  there  would  have  been  neithei. 
virtue  nor  merit  in  his  right-doing.  God  seeketh  such  to  wor- 
ship him  as  worship  in  spirit  and  in  truth.  He  desires  inteJli- 
gent  and  willing  obedience,  rather  than  ignorant,  mechan- 
ical service.  He  already  had  in  operation  inanimate  me- 
chanical agencies  accomplishing  his  will,  but  his  design 
was  to  make  a  nobler  thing,  an  intelligent  creature  in  his 
own  likeness,  a  lord  for  earth,  whose  loyalty  and  righteous- 
ness would  be  based  upon  an  appreciation  of  right  and 
wrong,  of  good  and  evil. 

The  principles  of  right  and  wrong,  as  principles,  have 
always  existed,  and  must  always  exist ;  and  all  perfe6l,  intel- 
ligent creatures  in  God's  likeness  must  be  free  to  choose 
either,  though  the  right  principle  only  will  forever  continue 
to  be  a6live.  The  Scriptures  inform  us  that  when  the  ac- 
tivity of  the  evil  principle  has  been  permitted  long  enough 
to  accomplish  God's  purpose,  it  will  forever  cease  to  be 
adlive,  and  that  all  who  continue  to  submit  to  its  control 
shall  forever  cease  to  exist,  (i  Cor.  15  :  25,  26;  Heb.  2r  14.) 
Right-doing  and  right-doers,  only,  shall  continue  forever. 

But  the  question  recurs  in  another  form :  Could  not  maa 


122 


The  Plan  of  the  Ages, 


have  been  made  acquainted  with  evil  in  some  other  way 
than  by  experience?  There  are  four  ways  of  knowing 
things,  namely,  by  intuition,  by  observation,  by  experience, 
and  by  information  received  through  sources  accepted  as 
positively  truthful.  An  intuitive  knowledge  would  be  a  di- 
redl  apprehension,  without  the  process  of  reasoning,  or  the 
necessity  for  proof.  Such  knowledge  belongs  only  to  the 
divine  Jehovah,  the  eternal  fountain  of  all  wisdom  and  truth, 
who,  of  necessity  and  in  the  very  nature  of  things,  is  supe- 
rior to  all  his  creatures.  Therefore,  man's  knowledge  of 
good  and  evil  could  not  be  intuitive.  Man's  knowledge 
might  have  come  by  observation,  but  in  that  event  there 
must  needs  have  been  some  exhibition  of  evil  and  its  results 
for  man  to  observe.  This  would  imply  the  permission  of 
evil  somewhere,  among  some  beings,  and  why  not  as  well 
among  men,  and  upon  the  earth,  as  among  others  elsewhere  ? 

Why  should  not  man  be  the  illustration,  and  get  his 
knowledge  bypradlicai  experience?  It  is  so:  man  is  gain- 
ing a  pra6lical  experience,  and  is  furnishing  an  illustration 
to  others  as  well,  being  **made  a  spectacle  to  angels." 

Adam  already  had  a  knowledge  of  evil  by  information, 
but  that  was  insufficient  to  restrain  him  from  trying  the  ex- 
periment. Adam  and  Eve  knew  God  as  their  Creator,  and 
hence  as  the  one  who  had  the  right  to  control  and  direct 
them  ;  and  God  had  said  of  the  forbidden  tree,  In  the  day 
thou  eatest  thereof,  dying  thou  shalt  die. ' '  They  had,  there- 
fore, a  theoretical  knowledge  of  evil,  though  they  had  never 
observed  or  experienced  its  effe6ls.  Consequently,  they  did 
not  appreciate  their  Creator's  loving  authority  and  his  be- 
neficent law,  nor  the  dangers  from  which  he  thereby  pro- 
posed to  prote6l  them.  They  therefore  yielded  to  the 
temptation  which  God  wisely  permitted,  the  ultimate  utility 
of  which  his  wisdom  had  traced. 

Few  appreciate  the  severity  of  the  temptation  under  which 


Permission  of  Evil. 


"3 


our  first  parents  fell,  nor  yet  the  justice  of  God  in  attach- 
ing so  severe  a  penalty  to  what  seems  to  many  so  slight  an 
offense  j  but  a  little  reflection  will  make  all  plain.  The 
Scriptures  tell  the  simple  story  of  how  the  woman,  the 
weaker  one,  was  deceived,  and  thus  became  a  transgressor. 
Her  experience  and  acquaintance  with  God  were  even  more 
limited  than  Adam's,  for  he  was  created  first,  and  God  had 
direct ly  communicated  to  him  before  her  creation  the 
knowledge  of  the  penalty  of  sin,  while  Eve  probably  received 
her  information  from  Adam.  When  she  had  partaken  of 
the  fruit,  she,  having  put  confidence  in  Satan's  deceptive 
misrepresentation,  evidently  did  not  realize  the  extent  of 
the  transgression,  though  probably  she  had  misgivings  and 
slight  apprehensions  that  all  was  not  well.  But,  although 
deceived,  Paul  says  she  was  a  transgressor, — though  not  so 
culpable  as  if  she  had  transgressed  against  greater  light. 

Adam,  we  are  told,  unlike  Eve,  was  not  deceived 
(i  Tim.  2:  14),  hence  he  must  have  transgressed  with  a 
fuller  realization  of  the  sin,  and  with  the  penalty  in 
view,  knowing  certainly  that  he  must  die.  We  can 
readily  see  what  was  the  temptation  which  impelled  him 
thus  recklessly  to  incur  the  pronounced  penalty.  Bearing 
in  mind  that  they  were  perfect  beings,  in  the  mental  and 
moral  Hkeness  of  their  Maker,  the  godlike  element  of 
love  was  displayed  with  marked  prominence  by  the  per- 
fe6t  man  toward  his  beloved  companion,  the  perfe<5t 
woman.  Realizing  the  sin  and  fearing  Eve's  death,  and 
thus  his  Iocs  (and  that  without  hope  of  recovery,  for 
no  such  hope  had  been  given),  Adam,  in  despair,  reck- 
lessly concluded  not  to  live  without  her.  Deeming  his 
own  life  unhappy  and  worthless  without  her  companion- 
ship, he  wilfully  shared  her  acfl  of  disobedience  in  order 
to  share  the  death-penalty  which  he  probably  supposed  rest- 
ed on  her.  Both  were  *  'in  the  transgression, "  as  the  Apostle 


124 


The  Plan  of  the  Ages, 


shows  (Rom.  5:14;  i  Tim.  2:14).  But  Adam  and  Eve  were 
one  and  not  * 'twain hence  Eve  shared  the  sentence  which 
hercondu(5l  helped  to  bring  upon  Adam. — Rom.  5:12,1 7-19. 

God  not  only  foresaw  that,  having  given  man  freedom  of 
choice,  he  would,  through  lack  of  full  appreciation  of  sin 
and  its  results,  accept  it,  but  he  also  saw  that,  becoming  ac- 
quainted with  it,  he  would  still  choose  it,  because  that  ac- 
quaintance would  so  impair  his  moral  nature  that  evil  would 
gradually  become  more  agreeable  and  more  desirable  to  him 
than  good.  Still,  God  designed  to  permit  evil,  because, 
having  the  remedy  provided  for  man's  release  from  its  conse- 
quences, he  saw  that  the  result  would  be  to  lead  him,  through 
experience,  to  a  full  appreciation  of  **the  exceeding  sinful- 
ness of  sin"  and  of  the  matchless  brilliancy  of  virtue  in  con- 
trast with  it — thus  teaching  him  the  more  to  love  and  honor 
his  Creator,  who  is  the  source  and  fountain  of  all  goodness, 
and  forever  to  shun  that  which  brought  so  much  woe  and 
misery.  So  the  final  result  will  be  greater  love  for  God, 
and  greater  hatred  of  all  that  is  opposed  to  his  will,  and  con- 
sequently the  firm  establishment  in  everlasting  righteousness 
of  all  such  as  shall  profit  by  the  lessons  God  is  now  teach- 
ing through  the  permission  of  sin  and  correlative  evils.  How- 
ever, a  wide  distindion  should  be  observed  between  the  in- 
disputable fadt  that  God  has  permitted  sin,  and  the  serious 
error  of  some  which  charges  God  with  being  the  author  and 
instigator  of  sin.  The  latter  view  is  both  blasphemous  and 
contradi6tory  to  the  fa6ls  presented  in  the  Scriptures. 
Those  who  fall  into  this  error  generally  do  so  in  an  attempt 
to  find  another  plan  of  salvation  than  that  which  God  has 
provided  through  the  sacrifice  of  Christ  as  our  ransom- 
price.  If  they  succeed  in  convincing  themselves  and  others 
that  God  is  responsible  for  all  sin  and  wickedness  and  crime,* 

♦  Two  texts  of  Scripture  (Isa.  45  :  7  and  Amos  3:  6)  are  used  to  sus- 
tain this  tbeory,  but  by  a  misiuterpretation  of  the  word  evil  in  both  teste. 


Permission  ef  Evil, 


"•5 


and  that  man  as  an  innocent  tool  in  his  hands  was  forced 
into  sin,  then  they  have  cleared  the  way  for  the  theory  that 
not  a  sacrifice  for  our  sins,  nor  mercy  in  any  form,  was  need- 
ed, but  simply  and  only  justice.  Thus,  too,  they  lay  a 
foundation  for  another  part  of  their  false  theory,  viz.,  uni- 
versalism,  claiming  that  as  God  caused  all  the  sin  and  wick- 
edness and  crime  in  all,  he  will  also  cause  the  deliverance  of 
all  mankind  from  sin  and  death.  And  reasoning  that  God 
willed  and  caused  the  sin,  and  that  none  could  resist  him, 
so  they  claim  that  when  he  shall  will  righteousness  all  will 
likewise  be  powerless  to  resist  him.  But  in  all  such  reason- 
ing, man's  noblest  quality,  liberty  of  will  or  choice^  the  most 
striking  feature  of  his  likeness  to  his  Creator,  is  entirely  set 
aside ;  and  man  is  theoretically  degraded  to  a  mere  machine 

Sin  is  always  an  evil,  but  an  evil  is  not  always  a  sin.  An  earthquake^ 
«  conflagration,  a  flood  or  a  pestilence  would  be  a  calamity,  an  evil; 
but  none  of  these  would  be  sins.  The  word  evil  in  the  texts  cited  sig- 
nifies calamities.  The  same  Hebrew  word  is  translated  affli(flion  in 
Psa.  34  :  19;  107  :  39;  Jer.  48  :  16;  Zech.  i  :  15.  It  is  translated 
trouble  in  Psa.  27  :  5 ;  41 : 1 ;  88 :  3 ;  107  :  26 ;  Jer.  51:2;  Lam.  1:21. 
It  is  translated  calamities y  adversity  and  distress  in  I  Sam.  lo:  19;  Psa. 
10:  6;  94: 13;  141 :  5  ;  Eccl.  7: 14;  Neh.  2  : 17.  And  the  same  word 
is  in  very  many  places  rendered  hamty  mischiefs  sore,  hurt,  misery^ 
grief  and  sorrow. 

In  Isa.  45  :  7  and  Amos.  3 : 6  the  Lord  would  remind  Israel  of  his 
covenant  made  with  them  as  a  nation — that  if  they  would  obey  his  laws 
he  would  bless  them  and  protect  them  from  the  calamities  common  to 
the  world  in  general ;  but  that  if  they  would  forsake  him  he  would  bring 
calamities  (evils)  upon  them  as  chastisements.  See  Deut.  28:i-i4j 
15-32;  Lev.  26: 14-16;  Josh.  23:6-11,  12-16. 

\\'hen  calamities  came  upon  them,  however,  they  were  inclined  to 
consider  them  as  accidents  and  not  as  chastisements.  Hence  God 
sent  them  word  through  the  prophets,  reminding  them  of  their  covenant 
and  telling  then  that  their  calamities  were  from  him  and  by  his  will  for 
their  corre<51ion.  It  is  absurd  to  use  these  texts  to  prove  God  the  autba 
of  sin,  for  (key  do  cot  at  all  reiiep  to  ato. 


The  Plan  of  the  Ages. 


rhich  a6ls  only  as  it  is  a6ted  upon.  If  this  were  the  case, 
man,  instead  of  being  the  lord  of  earth,  would  be  inferior 
even  to  inserts  ;  for  they  undoubtedly  have  a  will  or  power 
of  choice.  Even  the  little  ant  has  been  given  a  power  of 
will  which  man,  though  by  his  greater  power  he  may  op- 
pose and  thwart,  cannot  destroy. 

True,  God  has  power  to  force  man  into  either  srin  or 
righteousness,  but  his  Word  declares  that  he  has  no  such 
purpose.  He  could  not  consistently  force  man  into  sin  for 
the  same  reason  that  "he  cannot  deny  himself."  Such  a 
course  would  be  inconsistent  with  his  righteous  chara<5ler, 
and  therefore  an  impossibility.  And  he  seeks  the  worship 
and  love  of  only  such  as  worship  him  in  spirit  and  in  truth. 
To  this  end  he  has  given  man  a  liberty  of  wilt  like  unto  his 
own,  and  desires  him  to  choose  righteousness.  Permitting 
man  to  choose  for  himself  led  to  his  fall  from  divine  fellow- 
ship and  favor  and  blessings,  into  death.  By  his  experience 
in  sin  and  death,  man  learns  pra6lically  what  God  offered  to 
teach  him  theoretically,  without  his  experiencing  sin  and  its 
results.  God's  foreknowledge  of  what  man  would  do  is 
not  used  against  him,  as  an  excuse  for  degrading  him  to  a 
mere  machine-being :  on  the  contrary,  it  is  used  in  man's 
favor  ;  for  God,  foreseeing  the  course  man  would  take  if  left 
free  to  choose  for  himself,  did  not  hinder  him  from  tasting 
sin  and  its  bitter  results  experimentally,  but  he  began  at 
once  to  provide  a  means  for  his  recovery  from  his  first 
transgression  by  providing  a  Redeemer,  a  great  Savior,  able 
to  save  to  the  uttermost  all  who  would  return  unto  God 
through  him.  To  this  end — that  man  might  have  a  free 
will  and  yet  be  enabled  to  profit  by  his  first  failure  in  its 
misuse,  in  disobedience  to  the  Lord's  will — God  has  pro- 
Fided  not  only  a  ransom  for  all,  but  also  that  a  knowledge  of 
the  opportunity  thus  offered  of  reconciliation  with  himself 
shall  be  testified  to  all  in  due  time.— i  Tim.  2 :  3-6. 


Permission  of  Evil, 


The  severity  of  the  penalty  was  not  a  display  of  hatred 
and  malice  on  God's  part,  but  the  necessary  and  inevitable, 
final  result  of  evil,  which  God  thus  allowed  n,an  to  see  and 
feel.  God  can  sustain  life  as  long  as  he  sees  fit,  even  against 
the  destrudlive  power  of  adlual  evil;  but  it  would  be  as  im- 
possible for  God  to  sustain  such  a  life  everlastingly,  as  it  is 
for  God  to  lie.  That  is,  it  is  morally  impossible.  Such  a 
life  could  only  become  more  and  more  a  source  of  unhap- 
piness  to  itself  and  others;  therefore,  God  is  too  good  to 
sustain  an  existence  so  useless  and  injurious  to  itself  and 
others,  and,  his  sustaining  power  being  withdrawn,  destruc- 
tion, the  natural  result  of  evil,  would  ensue.  Life  is  a  fa- 
vor, a  gift  of  God,  and  it  will  be  continued  everlastingly 
only  to  the  obedient. 

No  injustice  has  been  done  to  Adam*,  posterity  in  not 
affording  them  each  an  individual  trial.  Jehovah  was  in 
no  sense  bound  to  bring  us  into  existence;  and,  having 
brought  us  into  being,  no  law  of  equity  or  justice  binds  him 
to  perpetuate  our  being  everlastingly,  nor  even  to  grant  us 
a  trial  under  promise  of  everlasting  life  if  obedient.  Mark 
this  point  well.  The  present  life,  which  from  the  cradle 
to  the  tomb  is  but  a  process  of  dying,  is,  notwithstanding 
all  its  evils  and  disappointments,  a  boon,  a  favor,  even  if 
there  were  no  hereafter.  The  large  •  lajority  so  esteem  it, 
the  exceptions  (suicides)  being  comparatively  few;  and  these 
our  courts  of  justice  have  repeatedly  decided  to  be  mentally 
unbalanced,  as  otherwise  they  would  not  thus  cut  them- 
selves off  from  present  blessings.  Besides,  the  condu6t  of 
the  perfe6l  man,  Adam,  shows  us  what  the  condu6l  of  his 
children  would  have  been  under  similar  circumstances. 

Many  have  imbibed  the  erroneous  idea  that  God  placed 
our  race  on  trial  for  life  with  the  alternative  of  eternal  tor- 
ture y  whereas  nothing  of  the  kind  is  even  hinted  at  in  the 
penalty.   The  favor  or  blessing  of  God  to  his  obedient  chil'^ 


128 


The  Plan  of  the  Ages, 


dren  is  life — continuous  life — free  from  pain,  sickness  and 
evtry  other  element  of  decay  and  death.  Adam  was  given 
this  blessing  in  the  full  measure,  but  was  warned  that  he 
would  be  deprived  ot  this  ''gift"  if  he  failed  to  render 
obedience  to  God — "In  the  day  that  thou  eatest  thereof, 
dying,  thou  shalt  die."  He  knew  nothing  of  a  life  in  tor' 
ment,  as  the  penalty  of  sin.  Life  everlasting  is  nowhere 
promised  to  any  but  the  obedient.  Life  is  God's  gift,  and 
death,  the  opposite  of  life,  is  the  penalty  he  prescribes. 

Eternal  torture  is  nowhere  suggested  in  the  Old  Testament 
Scriptures,  and  only  a  few  statements  in  the  New  Testament 
can  be  so  misconstrued  as  to  appear  to  teach  it ;  and  these 
are  found  either  among  the  symbolisms  of  Revelation,  or 
among  the  parables  and  dark  sayings  of  our  Lord,  which 
were  not  understood  by  the  people  who  heard  them  (Luke 
8:10),  and  which  seem  to  be  but  little  better  comprehended 
to-day.*    "The  wages  of  sin  is  death."    (Rom.  6:23.) 

The  soul  that  sinneth,  it  shall  die." — Ezek.  18:4. 

Many  have  supposed  God  unjust  in  allowing  Adam's  con- 
demnation to  be  shared  by  his  posterity,  instead  of  granting 
each  one  a  trial  and  chance  for  e  erlasting  Hfe  similar  to 
that  which  Adam  enjoyed.  But  what  will  such  say  if  it 
now  be  shown  that  the  world's  opportunity  and  trial  for 
life  will  be  much  more  favorable  than  was  Adam's;  and  that, 
too,  because  God  adopted  this  plan  of  permitting  Adam's 
race  to  share  his  penalty  in  a  natural  way?  We  believe  this 
to  be  the  case,  and  will  endeavor  to  make  it  plain. 

God  assures  us  that  as  condemnation  passed  upon  all  in 
Adam,  so  he  has  arranged  for  a  new  head,  father  or  life- 
giver  for  the  race,  into  whom  all  may  be  transferred  by 
faith ;  and  that  as  all  in  Adam  shared  the  curse  of  death,  so 
all  in  Christ  will  share  the  blessing  of  life,  being  justified  by 
faith  in  his  blood.    (Rom.  5:12,  18,  19.)    Thus  seen,  the 

*  We  will  supply  for  ten  cents  a  pamphlet  explaining  every  passage 
«f  Scripture  in  which  the  word  "  hell "  occurs. 


Permission  of  Evil. 


death  of  Jesus,  the  undefiled,  the  sinless  one,  was  a  com- 
plete settlement  toward  God  of  the  sin  of  Adam.  As  one 
man  had  sinned,  and  all  in  him  had  shared  his  curse, 
his  penalty,  so  Jesus,  having  paid  the  penalty  of  that 
one  sinner,  bought  not  only  Adam,  but  all  of  his  posterity, 
— all  men — who  by  heredity  shared  his  weaknesses  and  sins 
and  the  penalty  of  these,— death.  Our  Lord,  *'  the  man 
Christ  T'^sus,"  himself  unblemished,  approved,  and  with  a 
perfect  seed  or  race  in  him,  unborn,  likewise  untainted  with 
sin,  gave  his  a//  of  human  life  and  title  as  the  full  ransom- 
price  for  Adam  and  the  race  or  seed  in  him  when  sentenced. 
Having  thus  fully  purchased  the  lives  of  Adam  and  his  race, 
Christ  offers  to  adopt  as  his  seed,  his  children,  all  of  Adam's 
race  who  will  accept  the  terms  of  his  New  Covenant  and 
thus  by  faith  come  into  his  family — the  family  of  God — 
and  receive  everlasting  life.  Thus  the  Redeemer  will  *•  see 
his  seed  [as  many  of  Adam's  seed  as  will  accept  adoption^ 
upon  his  conditions]  and  prolong  his  days  [resurrection 
to  a  higher  than  human  plane,  being  granted  him  by  the 
Father  as  a  reward  for  his  obedience],"  and  all  in  the  most 
unlikely  way  ; — by  the  sacrifice  of  life  and  posterity.  And 
thus  it  is  written  :  "As  all  in  Adam  die,  even  so  all  in  Christ 
shall  be  made  alive." — Correfled  translation,  i  Cor.  15:22. 

The  injury  we  received  through  Adam's  fall  (we  suffered 
kjo  injustice)  is,  by  God's  favor,  to  be  more  than  offset  with 
favor  through  Christ ;  and  all  will  sooner  or  later  (in  God's 

due  time  ")  have  a  full  opportunity  to  be  restored  to  the 
same  standing  that  Adam  enjoyed  before  he  sinned.  Those 
who  do  not  receive  a  full  knowledge  and,  by  faith,  an  en- 
joyment of  this  favor  of  God  in  the  present  time  (and  such 
are  the  great  majority,  including  children  and  heathen)  will 
assuredly  have  these  privileges  in  the  next  age,  or  "  world 
to  come,"  the  dispensation  or  age  to  follow  the  present. 
To  this  end,  "  all  that  are  in  their  graves  .  .  .  shall  come 


The  Plan  of  the  Ages. 


forth."  As  each  one  (whether  in  this  age  or  the  next)  be- 
comes fully  aware  of  the  ransom-price  given  by  our  Lord 
Jesus,  and  of  his  subsequent  privileges,  he  is  considered  as 
on  trial,  as  Adam  wasj  and  obedience  brings  lasting  life, 
and  disobedience  lasting  death — the  *  *  second  death. ' '  Per- 
fe<5l  obedience,  however,  without  perfe(5t  ability  to  render 
it,  is  not  required  of  any.  Under  the  New  Covenant,  the 
members  of  the  Church  during  the  Gospel  age,  have  had  the 
nghteousness  of  Christ  imputed  to  them  by  faith,  to  make 
tip  their  unavoidable  deficiencies  through  the  weaknesses  of 
the  flesh;  and  this  same  grace  will  operate  toward  "whoso- 
ever wiir*  of  the  world  during  the  Millennial  age.  Not 
until  physical  perfection  is  reached  (which  will  be  the  priv- 
ilege of  all  before  the  close  of  the  Millennial  age)  will  abso- 
lute moral  perfedlion  be  expected.  This  new  trial,  the  result 
of  the  ransom  and  the  New  Covenant,  will  differ  from  the 
trial  in  Eden,  in  that  in  it  the  adls  of  each  one  will  afifect 
only  his  own  future. 

But  would  not  this  be  giving  some  of  the  race  a  second 
chance  to  gain  everlasting  life?  We  answer — The  first 
chance  for  everlasting  life  was  lost  for  himself  and  all  of  his 
race,  **yet  in  his  loins,'*  by  father  Adam's  disobedience. 
Under  that  original  trial  condemnation  passed  upon  all 
men;'*  and  God's  plan  was  that  through  Christ's  redemp- 
tion-sacrifice Adam,  and  all  who  lost  life  in  his  failure, 
should,  after  having  tasted  of  the  exceeding  sinfulness  of  sin 
and  felt  the  weight  of  sin's  penalty,  be  given  the  opportun- 
ity to  turn  unto  God  through  faith  in  the  Redeemer.  If 
any  one  chooses  to  call  this  a  second  chance,"  let  him 
do  so;  it  must  certainly  be  Adam's  second  chance,  and  in  a 
sense  at  least  it  is  the  same  for  all  of  the  redeemed  race,  but 
it  will  be  the  first  individual  opportunity  of  his  descendants, 
who,  when  born,  were  already  under  condemnation  to  death. 
Call  it  what  we  please,  the  facts  are  the  same;  viz.,  All  were 
sentenced  to  death  because  of  Adam's  disobedience,  and  all 
will  enjoy  (in  this  life  or  the  next")  d^full  o^ortunity  Xo$^u 


Permission  of  EviL 


everlasting  life  under  the  favorable  terms  of  the  New  Covenant. 
This,  as  the  angels  declared,  is  "Good  tidings  of  great  joy 
which  shall  be  unto  all  people. ' '  And,  as  the  Apostle  declared, 
this  grace  of  God — that  our  Lord  Jesus  "gave  himself  a 
ranso7n  for  all,'" — must  be  "testified"  to  all  "in  due  time." 
(Rom.  5  :  17-19;  i  Tim.  2:  4-6.)  Men,  not  God,  have 
limited  to  the  Gospel  age  this  chance  or  opportunity  of  at- 
taining life.  God,  on  the  contrary,  tells  us  that  the  Gospel 
age  is  merely  for  the  selection  of  the  Church,  the  royal 
priesthood,  through  whom,  during  a  succeeding  age,  all  others 
shall  be  brought  to  an  accurate  knowledge  of  the  truth  and 
granted  full  opportunity  to  secure  everlasting  life  under  the 
New  Covenant. 

But  what  advantage  is  there  in  the  method  pursued? 
Why  not  give  all  men  an  individual  chance  for  life  now,  at 
once,  without  the  long  process  of  Adam's  trial  and  condem- 
nation, the  share  by  his  offspring  in  his  condemnation,  the 
redemption  of  all  by  Christ  s  sacrifice,  and  the  new  offer  to 
all  of  everlasting  life  upon  the  New  Covenant  conditions? 
If  evil  must  be  permitted  because  of  man's  free  moral 
agency,  why  is  its  extermination  accomplished  by  such  a 
peculiar  and  circuitous  method  ?  Why  allow  so  much  misery 
to  intervene,  and  to  come  upon  many  who  will  ultimately 
receive  the  gift  of  life  as  obedient  children  of  God  ? 

Ah !  that  is  the  point  on  which  interest  in  this  subje6l 
centers.  Had  God  ordered  differently  the  propagation  of  our 
species,  so  that  children  would  not  partake  of  the  results  of 
parental  sins — weaknesses,  mental,  moral  and  physical — ^and 
had  the  Creator  so  arranged  that  all  should  have  a  favorable 
Edenic  condition  for  their  testing,  and  that  transgressors 
only  should  be  condemned  and  "  cutoff","  how  many  might 
we  presume  would,  under  all  those  favorable  conditions,  be 
found  worthy,  and  how  many  unworthy  of  life? 

If  the  one  instance  of  Adam  be  taken  as  a  criterion  (and 
he  certainly  was  in  every  respect  a  sample  of  perfect  man- 


The  Plan  of  the  Ages. 


hood),  the  conclusion  would  be  that  none  would  have  been 
found  perfe6lly  obedient  and  worthy ;  because  none  would 
possess  that  clear  knowledge  of  and  experience  with  God, 
which  would  develop  in  them  full  confidence  in  his  laws, 
beyond  their  personal  judgment.  We  are  assured  that  it  was 
Christ's  knowledge  of  the  Father  that  enabled  him  to  trust 
and  obey  implicitly.  (Isa.  53:11.)  But  let  us  suppose  that 
one-fourth  would  gain  life  ;  or  even  more,  suppose  that  one- 
half  were  found  worthy,  and  that  the  other  half  would  suffer 
the  wages  of  sin, — death.  Then  what  ?  Let  us  suppose 
the  other  half,  the  obedient,  had  neither  experienced  nor 
witnessed  sin  :  might  they  not  forever  feel  a  curiosity  to- 
ward things  forbidden,  only  restrained  through  fear  of  God 
and  of  the  penalty  ?  Their  service  could  not  be  so  hearty 
as  though  they  knew  good  and  evil ;  and  hence  had  a  full 
appreciation  of  the  benevolent  designs  of  the  Creator  in 
making  the  laws  which  govern  his  own  course  as  well  as  the 
course  of  his  creatures. 

Then,  too,  consider  the  half  that  would  thus  go  into 
death  as  the  result  of  their  own  wilful  sin.  They  would  be 
lastingly  cut  off  from  life,  and  their  only  hope  would  be 
that  God  would  in  love  remember  them  as  his  creatures, 
the  work  of  his  hands,  and  provide  another  trial  for  them. 
But  why  do  so?  The  only  reason  would  be  a  hope  that  if 
they  were  re-awakened  and  tried  again,  some  of  them,  by 
reason  of  their  larger  experience,  might  then  choose  obedi- 
ence and  live. 

But  even  if  such  a  plan  were  as  good  in  its  r-^^oults  as  the 
one  God  has  adopted,  there  would  be  serious  obje6lions  to  it. 

How  much  more  like  the  wisdom  of  God  to  confine  sin 
to  certain  limits,  as  his  plan  does.  How  much  better  even 
our  finite  minds  can  discern  it  to  be,  to  have  but  one 
perfe6l  and  impartial  law,  which  declares  the  wages  of 
wilful  sin  to  be  death — destru<5tion — cutting  off  from  life. 


Permission  of  Evil. 


133 


God  thus  limits  the  evil  which  he  permits,  by  providing  that 
the  Millennial  reign  of  Christ  shall  accomplish  the  full  ex- 
tin6lion  of  evil  and  also  of  wilful  evil-doers,  and  usher  in 
an  eternity  of  righteousness,  based  upon  full  knowledge  and 
pcrfe(ft  free-will  obedience  by  perfe6l  beings. 

But  there  are  two  other  obje6lions  to  the  plan  suggested, 
of  trying  each  individual  separately  at  first.  One  Redeemer 
was  quite  sufficient  in  the  plan  which  God  adopted,  because 
only  one  had  sinned,  and  only  one  had  been  condemned. 
(Others  shared  his  condemnation.)  But  if  the  first  trial  had 
been  an  individual  trial,  and  if  one-half  of  the  race  had  sinned 
and  been  individually  condemned,  it  would  have  required 
the  sacrifice  of  a  redeemer  for  each  condemned  individual. 
One  unforfeited  life  could  redeem  one  forfeited  life,  but  no 
more.  The  one  perfecft  man,  the  man  Christ  Jesus,"  who 
redeemed  the  fallen  Adam  (and  our  losses  through  him), 
could  not  have  been  "a  ransom  [a  corresponding  price]  for 
all"  under  any  other  circumstances  than  those  of  the  plan 
which  God  chose. 

If  we  should  suppose  the  total  number  of  human  beings 
since  Adam  to  be  one  hundred  billions,  and  that  only  one- 
half  of  these  had  sinned,  it  would  require  all  of  the  fifty 
billions  of  obedient,  perfe6t  men  to  die  in  order  to  give  a 
ransom  [a  corresponding  price]  for  all  the  fifty  billions  of 
transgressors ;  and  so  by  this  plan  also  death  would  pass  upon 
all.  And  such  a  plan  would  involve  no  less  suffering  than 
is  at  present  experienced. 

The  other  objedlion  to  such  a  plan  is  that  it  would  seri- 
ously disarrange  God's  plans  relative  to  the  selection  and 
exaltation  to  the  divine  nature  of  a  **  little  flock,"  the  body 
of  Christ,  a  company  of  which  Jesus  is  the  Head  and  Lord. 
God  could  not  justly  command  the  fifty  billions  of  ol^edi- 
cnt  sons  to  give  their  rights,  privileges  and  lives  as  ransoms 
for  the  sinners;  for  under  his  own  law  their  obedience  would 


134 


The  Plan  of  the  Ages, 


have  won  the  right  to  lasting  life.  Hence,  if  those  perfe6l 
men  were  asked  to  become  ransomers  of  the  fallen  ones,  it 
would  be  God's  plan,  as  with  our  Lord  Jesus,  to  set  some  spe- 
cial reward  before  them,  so  that  they,  for  the  joy  set  before 
them,  might  endure  the  penalty  of  their  brethren.  And  if 
the  same  reward  should  be  given  them  that  was  given  to  our 
Lord  Jesus,  namely,  to  partake  of  a  new  nature,  the  divine, 
and  to  be  highly  exalted  above  angels  and  principalities  and 
powers,  and  every  name  that  is  named — next  to  Jehovah 
(Eph.  1 :  20,  2i),  then  there  would  be  an  immense  number 
on  the  divine  plane,  which  the  wisdom  of  God  evidently 
did  not  approve.  Furthermore,  these  fifty  billions,  under 
such  circumstances,  would  all  be  on  an  equality,  and  none 
among  them  chief  or  head,  while  the  plan  God  has  adopted 
calls  for  but  one  Redeemer,  one  highly  exalted  to  the  divine 
nature,  and  then  a  "little  flock"  of  those  whom  he  re- 
deemed, and  who  walk  in  his  footsteps  "  of  suffering  and 
self-denial,  to  share  his  name,  his  honor,  his  glory  and  his 
nature,  even  as  the  wife  shares  with  the  husband. 

Those  who  can  appreciate  this  feature  of  God's  plan, 
which,  by  condemning  all  in  one  representative,  opened  the 
way  for  the  ransom  and  restitution  of  all  by  one  Redeemer, 
will  find  in  it  the  solution  of  many  perplexities.  They  will 
see  that  the  condemnation  of  all  in  one  was  the  reverse  of 
an  injury :  it  was  a  great  favor  to  all  when  taken  in  connec- 
tion with  God's  plan  for  providing  justification  for  all 
through  another  one's  sacrifice.  Evil  will  be  forever  ex- 
tinguished when  God's  purpose  in  permitting  it  shall  have 
been  accomplished,  and  when  the  benefits  of  the  ransom  are 
made  co-extensive  with  the  penalty  of  sin.  It  is  impossible, 
however,  to  appreciate  rightly  this  feature  of  the  plan  of 
God  without  a  full  recognition  of  the  sinfulness  of  sin,  the 
nature  of  its  penalty — death,  the  importance  and  value  of 
the  ransom  which  our  Lord  Jesus  gave,  and  the  positive  and 


Permission  of  Evil. 


135 


complete  restoration  of  the  individual  to  favorable  condi- 
tions, conditions  under  which  he  will  have  full  and  ample 
trial,  before  being  adjudged  worthy  of  the  reward  (lasting 
life),  or  of  the  penalty  (lasting  death). 

In  view  of  the  great  plan  of  redemption,  and  the  conse- 
quent "restitution  of  dl  things,"  through  Christ,  we  can 
see  that  blessings  result  through  the  permission  of  evil  which, 
probably,  could  not  othenvise  have  been  so  fully  realized. 

Not  only  are  men  benefited  to  all  eternity  by  the  experi- 
ence gained,  and  angels  by  their  observation  of  man's  ex- 
periences, but  all  are  further  advantaged  by  a  fuller  acquaint- 
ance with  God's  character  as  manifested  in  his  plan.  When 
his  plan  is  fully  accomplished,  all  will  be  able  to  read  clearly 
his  wisdom,  justice,  love  and  power.  They  will  see  the 
justice  which  could  not  violate  the  divine  decree,  nor  save 
the  justly  condemned  race  without  a  full  cancellation  of  their 
penalty  by  a  willing  redeemer.  They  will  see  the  love  which 
provided  this  noble  sacrifice  and  which  highly  exalted  the 
Redeemer  to  God's  owti  right  hand,  giving  him  power  and 
authority  thereby  to  restore  to  life  those  whom  he  had  pur- 
chased with  his  precious  blood.  They  will  also  see  the 
power  and  wisdom  which  were  able  to  work  out  a  glorious 
destiny  for  his  creatures,  and  so  to  overrule  every  opposing 
influence  as  to  make  them  either  the  willing  or  the  un- 
willing agents  for  the  advancement  and  final  accomplish- 
ment of  his  grand  designs.  Had  evil  not  been  permit- 
ted and  thus  overruled  by  divine  providence,  we  can- 
not see  how  these  results  could  have  been  attained.  The 
permission  of  evil  for  a  time  among  men  thus  displays  a  far- 
seeing  wisdom,  which  grasped  all  the  attendant  circum- 
stances, devised  the  remedy,  and  marked  the  final  outcome 
through  his  power  and  grace. 

During  the  Gospel  dispensation  sin  and  its  attendant  evils 
have  been  further  made  use  of  for  the  discipline  and  prepara- 


136 


The  Plan  of  the  Ages, 


tion  of  the  Church.  Had  sin  not  been  permitted,  the  sacrifice 
of  our  Lord  Jesus  and  of  his  Church,  the  reward  of  which 
is  the  divine  nature,  would  have  been  impossible. 

It  seems  clear  that  substantially  the  same  law  of  God 
which  is  now  over  mankind,  obedience  to  which  has  the  re- 
ward of  life,  and  disobedience  the  reward  of  death,  must 
ultimately  govern  all  of  God's  intelligent  creatures;  and 
that  law,  as  our  Lord  defined  it,  is  briefly  comprehended  in 
the  one  word,  Love.  ^'Thou  shalt  love  the  Lord  thy  God 
with  all  thy  heart,  and  with  all  thy  soul,  and  with  all  thy 
strength,  and  with  all  thy  mind  ;  and  thy  neighbor  as  thy- 
self. ' '  (Luke  10:27.)  Ultimately,  when  the  purposes  of  God 
shall  have  been  accomplished,  the  glory  of  the  divine  char- 
acter will  be  manifest  to  all  intelligent  creatures,  and  the 
temporary  permission  of  evil  will  be  seen  by  all  to  have  been 
a  wise  feature  in  the  divine  policy.  Now,  this  can  be  seen 
only  by  the  eye  of  faith,  looking  onward  through  God's 
Word  at  the  things  spoken  by  the  mouth  of  all  the  holy 
prophets  since  the  world  began — the  restitution  of  all  things. 

THE  DAY  IS  AT  HAND. 


"Poor,  fainting  pilgrim,  still  hold  on  thy  way — the  dawn  is  near! 
True,  thou  art  weary  now ;  but  yon  bright  ray  becomes  more  clear. 
Bear  up  a  little  longer ;  wait  for  rest ; 
Yield  not  to  slumber,  though  with  toil  opppressed. 

"The  night  of  life  is  mournful,  but  look  on — the  dawn  is  near! 
Soon  will  earth's  shadowed  scenes  and  forms  be  gone ;  yield  not  to  fear! 
The  mountain's  summit  will,  ere  long,  be  gained, 
And  the  bright  world  of  joy  and  peace  attained. 

Joyful  through  hope'  thy  motto  still  must  be — the  dawn  is  near! 
What  glories  will  that  dawn  unfold  to  thee !  be  of  good  cheer  1 
Gird  up  thy  loins;  bind  sandals  on  thy  feet  : 
The  way  is  dark  and  long;  the  end  is  sweet." 


STUDY  VIII. 


THE  DAY  OF  JUDGMENT. 


Thb  General  View  of  the  Day  of  Judgment. — Is  it  Scriptural? — Th« 
Terms,  Judgment  and  Day,  Defined.— Several  Judgment  Days  Referred 
TO  IN  the  Scriftures.— The  First  Judgment  Day  and  its  Results.— An- 
other Appointed. — The  Judge.— The  Character  of  the  Coming  Judg- 
ment.— Similarity  and  Dissimilarity  of  the  First  and  Second  Judg- 
ments.— The  World's  Present  Accountability. — Two  Intervening  Judg- 
ments AND  Their  Objects. — Widely  Different  Estimates  of  the  Coming 
Judgment. — How  Prophets  and  Apostles  Viewed  it. 


OD  hath  appointed  a  day  in  the  which  he  will  judge 


^  the  world  in  righteousness  by  that  man  whom  he  hath 
ordained" — "Jesus  Christ,  the  righteous."  "For  the 
Father  judgeth  no  man,  but  hath  committed  all  judgment 
unto  the  Son." — A<5ls  17  :  31  ;  i  John  2:1;  John  5  :  22. 

A  very  vague  and  indefinite  idea  prevails  in  regard  to  the 
day  of  judgment.  The  view  generally  entertained  is  that 
Christ  will  come  to  earth,  seated  upon  a  great  white  throne, 
and  that  he  will  summon  saint  and  sinner  in  rank  and  file 
before  him  to  be  judged,  amidst  great  convulsions  of  nature 
— earthquakes,  opening  graves,  rending  rocks  and  falling 
mountains  ;  that  the  trembling  sinners  will  be  brought  from 
the  depths  of  everlasting  woe  to  hear  their  sins  rehearsed, 
only  to  be  again  returned  to  an  eternal  and  merciless  doom ; 
and  that  the  saints  will  be  brought  from  heaven  to  witness  the 
misery  and  despair  of  the  condemned,  to  hear  again  the  de- 
cision in  their  own  cases,  and  to  return.  According  to  the 
prevailing  theory,  all  receive  their  sentence  and  reward  at 
death  ;  and  this,  which  by  way  of  distin(5lion  is  commonly 
called  the  general  judgment,  is  merely  a  repetition  01  that 


137 


138 


The  Plan  of  the  Ages. 


first  judgment,  but  for  no  conceivable  purpose,  since  they 
claim  that  a  decision  which  is  final  and  unalterable  is  ren- 
dered at  death. 

The  entire  time  supposed  to  be  assigned  to  this  stupen- 
dous work  of  judging  billions  is  a  twenty-four  hour  day.  A 
discourse  recently  delivered  in  the  Brooklyn  Tabernacle 
voiced  the  general  view  on  this  subje6l.  It  affedled  to  give 
a  detailed  account  of  the  work  of  the  Day  of  Judgment, 
representing  it  as  completed  within  the  limits  of  a  single 
literal  day. 

This  is  a  very  crude  conception,  and  is  entirely  out  of 
harmony  with  the  inspired  Word.  It  is  drawn  from  a  too 
literal  interpretation  of  our  Lord's  parable  of  the  Sheep  and 
the  Goats.  (Matt.  25  :  31-46.)  It  illustrates  the  absurdity  of 
attempting  to  force  a  literal  interpretation  upon  figurative 
language.  A  parable  is  never  an  exa6l  statement,  but  merely 
an  illustration  of  a  truth  by  something  which  is  in  many 
respe6ls  like  it.  If  this  parable  were  a  literal  statement  of 
the  manner  in  which  the  judgment  will  be  conducfted,  it 
would  apply  to  literal  sheep  and  goats,  just  as  it  reads,  and 
not  to  mankind  at  all.  Let  us  now  look  at  a  more  scrip- 
tural as  well  as  a  more  reasonable  view  of  the  work  and  the 
result  of  the  great  Judgment  Day  which  God  hath  appointed, 
with  which  reasonable  and  scriptural  conclusions  all  para- 
bles and  figures  should  and  do  agree. 

The  term  judgment  signifies  more  than  simply  the  render- 
ing of  a  verdi(5l.  It  includes  the  idea  of  a  trial,  as  well  as 
a  decision  based  upon  that  trial.  And  this  is  true  not  only 
of  the  English  word  judgment,  but  also  of  the  Greek  word 
which  it  translates. 

The  term  day^  both  in  the  Scriptures  and  in  common 
usage,  though  most  frequently  u.>ed  to  represent  a  period 
of  twelve  or  twenty-four  hours,  really  signifies  any  definite 
or  special  period  of  time.    Thus,  for  instance,  we  speak  of 


Day  ef  Judgment 


Noah's  day,  Luther's  day,  Washington's  day ;  and  thus  in 
the  Bible  the  entire  time  of  creation  is  called  a  day,  where 
we  read  of  "the  day  that  Jehovah  God  made  the  earth  and 
the  heavens  "  (Gen.  2  :  4) — a  long,  definite  period.  Then 
we  read  of  *'the  day  of  temptation  in  the  wilderness" — 
forty  years  (Heb.  3  :  8,  9);  "  the  day  of  salvation  "  (2  Cor. 
6:  2);  also  the  **day  of  vengeance,"  '*day  of  wrath"  and 
"day  of  trouble" — terms  applied  to  a  period  of  forty  years 
in  the  close  of  the  Jewish  age,  and  to  a  similar  period  of 
trouble  in  the  end  of  the  Gospel  age.  Then  again  we  read 
of  the  "day  of  Christ,"  the  "day  of  judgment,"  and 
**his  day" — terms  applicable  to  the  Millennial  age,  in 
which  Messiah  will  reign  over,  rule  and  judge  the  world  in 
righteousness,  granting  trial  as  well  as  rendering  sentence. 
And  of  that  period  it  is  written :  He  shall  judge  the  world 
in  righteousness,  and  in  his  day  shall  show  who  is  that 
blessed  and  only  potentate,  the  King  of  kings  and  Lord  of 
lords.  (A(5ls  17:31;  i  Tim.  6  :  15.)  Why  any  should  sup- 
pose this  day  of  judgment  to  be  of  but  twelve  or  twenty- 
four  hours,  while  recognizing  the  wider  meaning  of  the  word 
day  in  other  similar  cases,  is  beyond  comprehension,  except 
upon  the  supposition  that  they  have  been  influenced  by 
tradition,  without  proper  evidence  or  investigation. 

Those  who  will  carefully  consult  a  complete  concordance 
of  the  Bible  with  reference  to  the  Day  of  Judgment,  and 
note  the  kind  and  amount  of  work  to  be  accomplished 
within  that  period,  will  soon  see  the  absurdity  of  the  com- 
mon view,  and  the  necessity  for  giving  to  the  term  day  its 
wider  significance. 

While  the  Scriptures  speak  of  a  great  judgment  or  trial 
day  yet  future,  and  show  that  the  masses  of  mankind  are  to 
have  their  complete  trial  and  final  sentence  in  that  day, 
they  also  teach  that  there  have  been  other  judgment  days, 
during  which  certain  elect  classes  have  been  on  trial. 


Plan  ef  the  Ages. 


The  first  great  judgment  [trial  and  sentence]  was  at  the 
beginning,  in  Eden,  when  the  whole  human  race,  as  repre- 
sented in  its  head,  Adam,  stood  on  trial  before  God.  The 
result  of  that  trial  was  the  verdict — Guilty,  disobedient, 
unworthy  of  life ;  and  the  penalty  inflided  was  death — 
*^ Dying  thou  shalt  die.**  (Gen.  2:  17,  margin.)  And  so 
'*In  Adam  all  die.**  That  trial  time  in  Eden  was  the 
world's  first  judgment  day,  and  the  decision  of  the  Judge 
(Jehovah)  has  ever  since  been  enforced. 

"  The  wrath  ot  God  is  revealed  from  heaven  against  all 
unrighteousness. ' '  It  may  be  seen  in  every  funeral  proces- 
sion. Every  tomb  is  a  witness  to  it.  It  is  felt  in  every 
ache  and  pain  we  experience — all  of  which  are  results  of 
the  first  trial  and  sentence — the  righteous  sentence  of  God, 
that  we  are  unworthy  of  life  and  the  blessings  originally 
provided  for  man  when  obedient  and  in  God's  likeness. 
But  mankind  has  been  redeemed  from  the  sentence  of  that 
first  trial  by  the  one  sacrifice  for  all,  which  the  great  Re- 
deemer gave.  All  are  redeemed  from  the  grave  and  from 
the  sentence  of  death — destru6lion — which  in  view  of  this 
redemption  is  no  longer  to  be  considered  death  in  the  full, 
everlasting  sense  of  the  word,  but  rather  a  temporary  sleep ; 
because  in  the  Millennial  morning  all  will  be  awakened 
by  the  Life-giver  who  redeemed  all.  Only  the  Church  of 
believers  in  Christ  are  yet  in  any  sense  leleased  or  "es- 
caped" from  this  original  sentence  and  penalty;  and  their 
escape  is  not  yet  actual,  but  only  so  reckoned  by  faith.  We 
are  saved  by  hope  **  only.  Our  a6lual  release  from  this  death 
penalty  (incurred  in  Adam  and  escaped  from  by  getting  into 
Christ)  will  not  be  fully  experienced  until  the  resurrec- 
tion morning,  when  we  shall  be  satisfied  to  awake  in  our 
Redeemer's  likeness.  But  the  fa6l  that  we  who  have  come 
to  a  knowledge  of  God's  gracious  plan  in  Christ  "have 
escaped  the  corruption  that  is  [still]  on  the  world,"  so  far 


Day  of  Judgment, 


141 


from  proving  that  others  will  have  no  future  hope  of  escape, 
proves  rather  the  contrary  of  this  ;  for  we  are  first-fruits  un- 
to God  of  his  creatures.  Our  escape  from  death  in  Adam 
to  life  in  Christ  is  but  a  foretaste  of  the  deliverance  of  who- 
soever wills  to  be  delivered  from  the  bondage  of  corruption 
[death]  to  the  liberty  of  life  proper  to  all  whom  God  shall  rec- 
ognize as  sons.  All  who  will  may  be  delivered  from  death, 
to  life,  regardless  of  the  distinctions  of  nature  God  has  pro- 
vided for  his  sons  on  different  planes  of  being.  The  Gospel 
age  is  th  trial-day  for  life  or  death  to  those  called  to  the 
divine  nature. 

But  God  has  appointed  a  day,  in  which  he  will  judge  the 
■world.  How  can  this  be?  Has  God  changed  his  mind? 
Has  he  concluded  that  his  decision  in  the  trial  of  the  first 
man  and  the  general  sen  ence  were  unjust,  too  severe,  that 
he  now  concludes  to  judge  the  world  individually?  No; 
were  such  the  case,  we  should  have  no  better  guarantee  of  a 
just  decisio  n  in  the  future  tria  than  in  the  past.  It  is  not 
that  God  considers  his  decision  in  the  first  juaj^  ment  unjust, 
but  that  he  has  provided  a  redemption  from  the  penalty  of 
the  first  judgment,  in  order  that  he  may  grant  another  judg- 
ment (trial)  under  more  favorable  conditions  to  the  entire 
race — all  having  then  had  experience  with  sin  and  its  results; 
God  has  not  changed  one  iota  from  his  original  purpose, 
which  he  formed  before  the  world  began.  He  distin<5lly 
informs  us  that  he  changes  not,  and  that  he  will  by  no  means 
clear  the  guilty.  He  will  exadl  the  full  penalty  which  he 
justly  pronounced.  And  that  full  penalty  has  been  paid  by 
the  Redeemer  or  substitute  whom  God  himself  provided — 
Jesus  Christ,  who,  *  *  by  the  grace  [favor]  of  God,  tasted  death 
for  every  man."  Our  Lord  having  bought  Adam  and  his 
race,  with  his  own  life,  can  now  legally,  justly,  give  a  new 
offer  of  life  to  them  all.  And  this  offer  to  all  is  called  the 
NewCovenant,sealed, ratified  or  made  operative  by  his  death. 
— Rom.  14 ,9  j  John  5;aa;  Hcb.  io;i6,  29,  13^20,  11, 


The  Plan  of  the  Ages. 


We  are  further  informed  that  when  God  gives  the  world 
this  individual  triai,  it  will  be  under  Christ  as  Judge,  whom 
Jehovah  will  thus  honor  because  of  his  obedience  even  un- 
to death  for  our  redemption.  God  has  highly  exalted  him, 
even  to  the  divine  nature,  that  he  may  be  a  Prince  and  a 
Savior  (A6ts  5:31),  that  he  may  be  able  to  recover  from 
death  and  grant  judgment  to  all  whom  he  purchased  with 
his  own  precious  blood.  God  has  committed  all  judgment 
imto  the  Son,  and  has  given  him  all  power  in  heaven  and 
in  earth. — John  5:22 

It  is,  then,  the  highly  exalted,  glorified  Christ,  who  so 
loved  the  world  as  to  give  his  life  as  its  ransom -price,  who 
is  to  be  the  Judge  of  the  world  in  its  promised  future  trial. 
And  it  is  Jehovah  himself  who  has  appointed  him  to  that 
office,  for  that  very  purpose.  Since  such  are  the  plain  dec- 
larations of  the  Scriptures,  there  is  nothing  to  dread,  but  on 
the  contrary  there  is  great  cause  for  rejoicing  on  the  part 
of  all,  in  looking  forward  to  the  Judgment  Day.  The  char- 
adler  of  the  Judge  is  a  sufficient  guarantee  that  the  judgment 
will  be  just  and  merciful,  and  with  due  consideration  for  the 
infirmities  of  all,  until  the  willing  and  obedient  are  brought 
back  to  the  original  perfedlion  lost  in  Eden. 

A  judge,  in  ancient  times,  was  one  who  executed  justice 
and  relieved  the  oppressed.  Note,  for  instance,  how,  when 
imder  oppression  by  their  enemies  because  of  transgression 
against  the  Lord,  Israel  was  time  and  again  released  and 
blessed  by  the  raising  up  of  judges.  Thus  we  read,  **When 
the  children  of  Israel  cried  unto  Jehovah,  Jehovah  raised  up  a 
deliverer,  .  .  .  Othniel.  And  the  spirit  of  Jehovah  came  upon 
him,  and  he  judged  Israel,  and  went  out  to  war,  and  prevailed, 
and  the  land  had  rest  forty  years."  (Judges  3:9-11.)  So, 
though  the  world  has  long  been  under  the  power  and  oppres- 
sion of  the  adversary,  Satan,  yet  shortly  he  who  paid  for 
the  sins  of  all  with  his  own  precious  blood  will  take  his 


Day  of  Judgment 


<43 


great  power  and  reign.  He  will  deliver  and  judge  those 
whom  he  so  loved  as  to  redeem. 

With  this  conclusion  all  the  prophetic  declarations  agree. 
It  is  written:  With  righteousness  shall  he  judge  the 
world,  and  the  people  with  equity." — Psa.  98  :  9. 

This  coming  judgment  will  be  on  exa6tly  the  same  prin- 
ciples as  the  first.  The  same  law  of  obedience  will  be  pre- 
sented, with  the  same  reward  of  life,  and  the  same  penalty 
of  death.  And  as  the  first  trial  had  a  beginning,  progressed, 
and  culminated  with  a  sentence,  so  also  will  the  second ; 
and  the  sentence  will  be  life  to  the  righteous,  and  death  to 
the  unrighteous.  The  second  trial  will  be  more  favorable 
than  the  first,  because  of  the  experience  gained  under  the 
results  of  the  first  trial.  Unlike  the  first  trial,  the  second 
trial  will  be  one  in  which  every  man  will  stand  the  test 
for  himself  alone,  and  not  for  another.  None  will  then 
die  because  of  Adam's  sin,  or  because  of  inherited  imper- 
fe(5lions.  It  shall  no  more  be  said,  The  fathers  have  eat- 
en a  sour  grape  and  the  children's  teeth  are  set  on  edge ; 
but  he  that  eaieih  the  sour  grape ^  his  teeth  shall  be  set  on 
edge.'*  **  The  soul  that  sinneth,  it  shall  die."  (Ezek.  18: 
4 ;  Jer.  31 :  29,  30.)  And  it  will  be  true  of  the  world  then, 
as  it  is  of  the  Church  now,  that  a  man  will  not  be  judged 
according  to  that  which  he  hath  not,  but  according  to  that 
which  he  hath.  (2  Cor.  8  :  12.)  Under  the  reign  of  Christ, 
mankind  will  be  gradually  educated,  trained  and  disciplined 
until  they  reach  perfedlion.  And  when  they  have  reached 
perfection,  perfedl  harmony  with  God  will  be  required,  and 
any  who  then  fall  short  of  perfect  obedience  wil)  be  cut  off, 
being  judged  unworthy  of  life.  The  sin  which  brought 
death  to  the  race  through  Adam  was  simply  one  disobedient 
a6l ;  but  by  that  adt  he  fell  from  his  perfe<5tion.  God  had  a 
right  to  demand  perfe(5t  obedience  of  him,  since  he  was 
created  perfe<5l ;  and  he  will  demand  the  same  of  all  men 


144 


The  Plan  of  the  Ages. 


when  the  great  work  of  restoring  them  is  complete.  None 

will  be  permitted  to  have  everlasting  life  who  then  in  the 
slightest  degree  fall  short  of  perfection.  To  fall  short  of 
perfection,  then,  will  be  to  sin  wilfully  against  full  light 
and  perfedt  ability. 

Any  who  sin  wilfully,  against  full  light  and  ability,  will 
perish  in  the  second  death.  And  should  any  one,  during 
that  age  of  trial,  under  its  full  blaze  of  light,  spurn  the  offered 
favors, and  make  no  progress  toward  perfection  for  a  hundred 
years,  he  will  be  reckoned  unworthy  of  life  and  will  be  "cut 
off,"  though  at  a  hundred  years  he  would  be  in  the  period 
of  comparative  childhood.  Thus  it  is  written  of  that  day: 
*'  As  a  lad  shall  one  die  a  hundred  years  old ;  and  as  a  sinner 
shall  be  accursed  he  who  dieth  at  a  hundred  years  old.'* 
(Isa.  65  : 20 — Leeser. )  Thus  all  must  have  at  least  one  hun- 
dred years  of  trial ;  and,  if  not  so  obstmate  as  to  refuse  to 
make  progress,  their  trial  will  continue  throughout  the  en- 
tire day  of  Christ,  reaching  a  culmination  only  at  its  close. 

The  conclusion  of  the  world's  coming  judgment  is  clearly 
shown  in  the  parable  of  the  sheep  and  the  goats  (Matt. 
25  :3i-46),  in  Rev.  20:15  ;  21 :8  and  in  i  Cor.  15  125.  These 
and  other  scriptures  show  that  at  its  close  the  two  classes 
will  have  been  completely  separated — the  obedient  and  the 
disobedient;  those  in  harmony  with  the  letter  and  the  spirit 
of  God's  law,  and  those  out  of  harmony  with  it.  They  enter 
into  everlasting  life,  and  the  others  are  remanded  to  death, 
extinction  (*'  second  death"),  the  same  sentence  as  in  the 
first  judgment,  from  which  they  had  been  reckonedly  released 
by  Christ  who  secured  the  right  to  release  them  by  the  pay- 
ment of  their  ransom — by  his  death.  This  will  be  their 
second  death.  No  ransom  will  be  given  for  them,  and 
there  will  be  no  release  or  resurreCtion  for  them,  their 
sin  being  a  wilful,  individual  sin  against  full  light  and  op- 
portunity, under  a  most  favorable,  individual  trial. 


Day  of  Judgnunt, 


145 


We  do  not  wish  to  be  understood  as  ignoring  the  present 
responsibility  of  the  world,  which  every  man  has,  accord- 
ing to  the  measure  of  light  enjoyed,  whether  it  be  much  or 
little,  whether  it  be  the  light  of  nature  or  of  revelation. 

The  eyes  of  the  Lord  are  In  every  place,  beholding  the 
evil  and  the  good,"  and  "  God  shall  bring  every  work  into 
judgment,  with  every  secret  thing,  whether  it  be  good  or 
whether  it  be  evil."  (Prov.  15  :  3  ;  Eccl.  12  :  14.)  The  good 
and  the  evil  deeds  of  the  present  time  will  receive  a  just 
recompense  of  reward  either  now  or  hereafter.  **Some 
men's  sins  are  open  beforehand,  going  before  to  judgment, 
and  some  they  follow  after."  (i  Tim.  5  :  24.)  No  others 
than  the  Lord's  favored  "little  flock"  have  as  yet  sufficient 
light  to  incur  the  final  penalty,  the  second  death.  We  here 
merely  broach  the  subje6l  of  the  world's  present  accounta- 
bility, leaving  the  particulars  for  subsequent  consideration. 

A  period  of  about  six  thousand  years  intervenes  between 
the  world's  first  and  second  judgment  days,  and  during  this 
long  period  God  has  been  sele6ling  two  special  classes  from 
among  men,  and  specially  trying,  disciplining  and  training 
them  to  be  his  honored  instruments  during  the  period  or 
day  of  the  world's  judgment. 

These  two  classes  are  respedlively  designated  by  Paul 
(Heb.  3:5,6)  as  the  house  of  sons  and  the  house  of  serv- 
ants, the  former  being  composed  of  those  overcomers  tried 
and  found  faithful  during  the  Christian  dispensation,  and 
the  latter  being  composed  of  the  faithful  overcomers  who 
preceded  the  Christian  dispensation.  The  two  periods  dur- 
ing which  these  two  distin(5l  companies  were  being  called, 
tried  and  seledled  were  two  distindl  judgment  days ;  not  for 
the  world,  but  for  these  two  special  classes.  Those  who 
successfully  pass  the  trial  for  cither  of  these  special  classes 
will  not  come  into  judgment  with  the  world,  but  will  enter 
t^n  their  reward  when  the  world  is  coming  into  judgment. 

lOA 


146 


The  Plan  of  the  Ages, 


They  will  be  God's  agents  in  the  blessing  of  the  world — 
in  giving  to  men  the  instrudtion  and  training  necessary  for 
their  final  testing  and  judgment.  "Do  ye  not  know  that 
the  saints  shall  judge  the  world  ?  " — i  Cor.  6  :  2. 

These  previously  judged  classes,  like  the  rest  of  mankind, 
were  once  under  the  Adamic  condemnation,  but  became 
sharers  by  faith  in  the  benefits  of  Christ's  death.  After  be- 
ing first  justified  by  faith  in  the  ransom,  and  having  then 
fulfilled  the  subsequent  conditions  of  their  respe6live  call- 
ings, they  are  accounted  worthy  of  high  exaltation  to  sta- 
tions of  honor  and  authority. 

The  trial  or  judgment  of  both  these  classes  has  been 
much  more  severe  than  the  trial  of  the  world  will  be  in  its 
judgment  day ;  because  these  have  had  to  withstand  Satan, 
the  prince  of  this  world,  with  all  his  wiles  and  ensnarements, 
while  in  the  world's  judgment  day  Christ  will  be  reigning, 
and  Satan  will  be  bound,  that  he  may  not  deceive  the  na- 
tions. (Rev.  20  :  3.)  These  have  suffered  persecution  for 
righteousness*  sake,  while  then  men  will  be  rewarded  for 
righteousness,  and  punished  only  for  unrighteousness.  These 
have  had  great  stumbling  blocks  and  snares  in  the  way, 
which  will  be  removed  when  the  world  is  placed  on  trial. 
But  though  the  trial  of  these  two  special  companies  has  been 
much  more  severe  than  the  trial  of  the  world  will  be,  the 
rewards  are  correspondingly  greater. 

Under  the  sophistries  of  the  great  deceiver,  Satan,  both 
the  world  and  the  Church  nominal  have  been  robbed  of  the 
blessed  assurances  of  the  coming  time  of  righteous  judg- 
ment. They  know  that  the  Bible  tells  of  a  coming  judgment 
day,  but  they  regard  it  with  only  fear  and  dread ;  and  be- 
cause of  this  fear,  there  is  to  them  no  more  unwelcome  ti- 
lings than  that  the  day  of  the  Lord  is  at  hand.  They  put 
it  far  away  from  them,  and  do  not  wish  to  hear  it  even  men- 
tioned.   They  have  no  idea  of  the  blessings  in  store  for  the 


Day  of  JudgftufiSo 


world  under  that  glorious  reign  of  him  whom  God  hath  ap- 
pointed to  judge  the  world  in  righteousness.  Among  the 
greatest  of  the  blinding  influences  which  Satan  has  devised 
to  keep  men  in  ignorance  of  the  truth  regarding  the  judg- 
ment day  have  been  the  errors  which  have  crept  into  the 
creeds  and  hymn  books  of  the  various  religious  se<5ls.  Many 
have  come  to  esteem  these  errors  as  of  paramount  impor- 
tance to  the  Word  of  God. 

How  differently  did  the  prophets  and  apostles  regard  that 
promised  day  of  judgment !    Note  the  exultant  prophetic 
utterance  of  David  (i  Chron.  16:31-34).    He  says: — 
"  Let  the  heavens  be  glad, 
And  let  the  earth  rejoice; 

And  let  men  say  among  the  nations,  Jehovah  reigneth. 
Let  the  sea  roar,  and  the  fulness  thereof ; 
Let  the  fields  rejoice,  and  all  that  are  therein. 
Then  shall  the  trees  of  the  wood  sing  aloud 
At  the  presence  of  Jehovah, 
Because  he  cometh 

To  JUDGE  THE  EARTH. 

O  give  thanks  unto  Jehovah,  for  he  is  good ; 
For  his  mercy  endureth  forever." 

To  the  same  day  the  Apostle  also  points,  assuring  us  that 
it  will  be  a  glorious  and  desirable  day,  and  that  for  it  the 
whole  creation  is  groaning  and  travailing  in  pain  together — 
waiting  for  the  great  Judge  to  deliver  and  to  bless  the  world, 
as  well  as  to  exalt  and  glorify  the  Church. — Rom  8:21,22. 

In  John  5:28,  29  a  precious  promise  for  the  world  of  a 
coming  Judgment-trial  for  life  everlasting  is,  by  a  mistrans- 
lation, turned  into  a  fearful  imprecation.  According  to 
the  Greek,  they  that  have  done  evil — that  have  failed  of 
divine  approval — will  come  forth  unto  resurrection  [raising 
up  to  perfection]  by  judgments,  **stripes,"  disciplines. — 
See  the  Revised  Version, 


The  Plan  of  the  Ages, 


AFTERWARD. 


God's  ways  are  equal :  storm  or  calnit 

Seasons  of  peril  and  of  rest, 
The  hurting  dart,  the  healing  balfc, 

Are  all  apportioned  as  is  best. 
In  judgments  oft  misunderstood, 

In  ways  mysterious  and  obscure. 
He  brings  from  evil  lasting  good, 

And  makes  the  final  gladness  sure. 
WTiile  Justice  takes  its  course  with  strength, 

Love  bids  our  faith  and  hope  increase: 
He'll  give  the  chastened  world  at  length 

His  afterward  of  peace. 

•*  When  the  dread  forces  of  the  gale 

His  sterner  purposes  perform, 
And  human  skill  can  naught  avail 

Against  the  fury  of  the  storm. 
Let  loving  hearts  trust  in  him  still, 

Through  all  the  dark  and  devious  way; 
For  who  would  thwart  his  blessed  will. 

Which  leads  through  night  to  joyous  day? 
Be  still  beneath  his  tender  care ; 

For  he  will  make  the  tempest  cease, 
And  bring  from  out  the  anguish  here 

An  afterward  of  peace. 

Look  up,  O  Earth ;  no  storm  can  last 

Beyond  the  limits  God  hath  set. 
When  its  appointed  work  is  past, 

In  joy  thou  shalt  thy  grief  forget. 
WTaere  sorrow's  plowshare  hath  swept  through, 

Thy  fairest  flowers  of  life  shall  spring, 
For  God  shall  grant  thee  life  anew, 

And  all  thy  wastes  shall  laugh  and  sing. 
Hope  thou  in  him ;  his  plan  for  thee 

Shall  end  in  triumph  and  release. 
Fear  not,  for  tkou  shalt  svu-ely  see 

His  afterwarel  of  peAoe." 


STUDY  IX. 


RANSOM  AND  RESTITUTION. 

Thb  Restttution  Guarantrbd  by  the  Ransom.— Not  Evbrlasting  Livk, 
BUT  A  Trial  for  it.Skcuked  by  the  Ransom.— The  Conditions  and  Ad- 
vantages OF  THE  Trial. — Christ's  Sacrifice  Necessary.— How  the  Race 
Could  be  and  was  Redeemed  by  the  Death  of  One. — Faith  and  Works 
Still  Necessary— The  Wages  op  Wilful  Sin  Certain. — Will  there  bb 
Room  on  the  Earth  for  the  RssuRRBCTEd  Millions  T—Restitxttion  ver- 
sus Evolution. 

"PROM  the  outline  of  God's  revealed  plan,  as  thus  far 
sketched,  it  is  evident  that  his  design  for  mankind  is  a 
restitution  or  restoration  to  the  perfe6tion  and  glory  lost  in 
Eden.  The  strongest,  and  the  conclusive,  evidence  on  this 
subje6l  is  most  clearly  seen  when  the  extent  and  nature  of 
the  ransom  are  fully  appreciated.  The  restitution  foretold 
by  the  apostles  and  prophets  must  follow  the  ransom  as  the 
jiist  and  logical  sequence.  According  to  God's  arrangement 
in  providing  a  ransom,  all  mankind,  unless  they  wilfully 
resist  the  saving  power  of  the  Great  Deliverer,  must  be 
delivered  from  the  original  penalty,  **the  bondage  of  cor- 
ruption," death,  else  the  ransom  does  not  avail  for  all. 

Paul's  reasoning  on  the  subjed  is  most  clear  and  em- 
phatic. He  says  (Rom.  14:9),  For  to  this  end  Christ  died 
and  lived  again,  that  he  might  be  Lord  [ruler,  controller] 
of  both  the  dead  and  the  living."  That  is  to  say,  the  obje<5l  of 
our  Lord's  death  and  resurrection  was  not  merely  to  bless  and 
rule  over  and  restore  the  living  of  mankind,  but  to  give  him 
authority  over,  or  full  control  of,  the  dead  as  well  as  the 
living,  insuring  the  benefits  of  his  ransom  as  much  to  the 

149 


The  Plan  of  the  Ages. 


one  as  to  the  other.*  He  *'gave  himself  a  ransom  [a  cor- 
responding price]  for  all,"  in  order  that  he  might  bless  all, 
and  give  to  every  man  an  individual  trial  for  life.  To  claim 
that  he  gave  ransom  for  all,"  and  yet  to  claim  that  only 
a  mere  handful  of  the  ransomed  ones  will  ever  receive  any 
benefit  from  it,  is  absurd;  for  it  would  imply  either  that 
God  accepted  the  ransom-price  and  then  unjustly  refused  to 
giant  the  release  of  the  redeemed,  or  else  that  the  Lord, 
after  redeeming  all,  was  either  unable  or  unwilling  to  carry 
out  the  original  benevolent  design.  The  unchangeableness 
of  the  divine  plans,  no  less  than  the  perfedlion  of  the  divine 
justice  and  love,  repels  and  contradi<Ss  such  a  thought,  and 
gives  us  assurance  that  the  original  and  benevolent  plan,  of 
which  the  ''ransom  for  all"  was  the  basis,  will  be  fully  carried 
out  m  God's  ''due  time,"  and  will  bring  to  faithful  be- 
lievers the  blessing  of  release  from  the  Adamic  condemna- 
tion and  an  opportunity  to  return  to  the  rights  and  liberties 
of  sons  of  God,  as  enjoyed  before  sin  and  the  curse. 

Let  the  a6lual  benefits  and  results  of  the  ransom  be  clearly 
seen,  and  all  objedlions  to  its  being  of  universal  application 
must  vanish.  The  "ransom  for  all"  given  by  "the  man 
Christ  Jesus  "  does  not  give  or  guarantee  everlasting  life  or 
blessing  to  any  man  ;  but  it  does  guarantee  to  every  man  an- 
other oppo  tunity  or  trial for  life  everlasting.  The  first  trial 
of  man,  which  resulted  in  the  loss  of  the  blessings  at  first  con- 
ferred, is  really  turned  into  a  blessing  of  experience  to  the  loyal- 
hearted,  by  reason  of  the  ransom  which  God  has  provided. 
But  the  fa^  that  men  are  ransomed  from  the  first  penalty 
does  not  guarantee  that  they  may  not,  when  individually 
tried  for  everlasting  life,  fail  to  render  the  obedience 
without  which  none  will  be  permitted  to  live  everlast- 
ingly. Man,  by  reason  of  present  experience  with  sin 
and  its  bitter  penalty,  will  be  fully  forewarned;  and 
when,  as  a  result  of  the  ransom,  he  is  granted  another, 

*  While  we  still  maintain  the  truth  of  the  statement  herein  made, 
that  our  Lord's  death  constituted  him  the  Lord,  Master  or  ruler  of  the 
entire  human  family,  we  now  recognize  a  still  broader  meaning  in  the 
Apostle's  words ;  namely,  that  the  entire  human  family  was  included  in 
the  expression  "  the  dead."  From  God's  standpoint  the  entire  race,  un- 
der sentence  of  death,  is  treated  as  though  already  dead  (Matt.  8 :  22)  ; 
hence  the  expression  "the  living"  would  apply  beyond  the  human 
family  to  some  whose  lives  had  not  been  forfeited — the  angels. 


Ransom  and  Restitution. 


an  individual  trial,  under  the  eye  and  control  of  him  who 
so  loved  him  as  to  give  his  life  for  him,  and  who  would  not 
that  any  should  perish,  but  that  all  should  turn  to  God  and 
live,  we  may  be  sure  that  only  the  wilfully  disobedient  will 
receive  the  penalty  of  the  second  trial.  That  penalty  will 
be  the  second  death,  from  which  there  will  be  no  ransom, 
no  release,  because  there  would  be  no  obje6l  for  another  ran- 
som or  a  further  trial.  All  will  have  fully  seen  and  tasted 
both  good  and  evil ;  all  will  have  witnessed  and  experienced 
the  goodness  and  love  of  God  ;  all  will  have  had  a  full,  fair, 
individual  trial  for  life,  under  most  favorable  conditions. 
More  could  not  be  asked,  and  more  will  not  be  given. 
That  trial  will  decide  forever  who  would  be  righteous  and 
holy  under  a  thousand  trials ;  and  it  will  determine  also 
who  would  be  unjust,  and  unholy  and  filthy  still,  under  a 
thousand  trials. 

It  would  be  useless  to  grant  another  trial  for  life  under 
exa<5lly  the  same  circumstances ;  but  though  the  circum- 
stances of  the  tried  ones  will  be  different,  more  favorable, 
the  terms  or  conditions  of  their  individual  trial  for  life  will  be 
the  same  as  in  the  Adamic  trial.  The  law  of  God  will  remain 
the  same — it  changes  not.  It  will  still  say,  "The  soul  that 
sinneth,  it  shall  die and  the  condition  of  man  will  be  no 
more  favorable,  so  far  as  surroundings  are  concerned,  than 
the  conditions  and  surroundings  in  Eden ;  but  the  great 
difference  will  be  the  increased  knowledge.  The  experience 
with  evil,  contrasted  with  the  experience  with  good,  which 
will  accrue  to  each  during  the  trial  of  the  coming  age,  will 
constitute  the  advantage  by  reason  of  which  the  results  of 
the  second  trial  will  differ  so  widely  from  the  results  of  the 
first,  and  on  account  of  which  divine  Wisdom  and  Love 
provided  the  "ransom  for  all,"  and  thus  guaranteed  to  all 
the  blessing  of  a  new  trial.  No  more  favorable  trial,  no 
more  favorable  law,  no  more  favorable  conditions  or  cir- 


2ne  Plan  of  the  Ages. 


cumstances,  can  in  any  way  be  conceived  of  as  reasons  for 
another  ransom  or  a  further  trial  for  any  beyond  the  Mil- 
lennial age. 

The  ransom  given  does  not  excuse  sin  in  any ;  it  does  not 
propose  to  count  sinners  as  saints,  and  usher  them  thus  into 
everlasting  bliss.  It  merely  releases  the  accepting  sinner 
from  the  first  condemnation  and  its  results,  both  dire6l  and 
indiredl,  and  places  him  again  on  trial  for  life,  in  which  trial 
his  own  wilful  obedience  or  wilful  disobedience  will  decide 
whether  he  may  or  may  not  have  life  everlasting. 

Nor  should  it  be  assumed,  as  so  many  seem  disposed  to  as- 
sume, that  all  those  who  live  in  a  state  of  civilization,  and 
see  or  possess  a  Bible,  have  thus  a  full  opportunity  or  trial  for 
life.  It  must  be  remembered  that  the  fall  has  not  injured 
all  of  Adam's  children  alike.  Some  have  come  into  the 
world  so  weak  and  depraved  as  to  be  easily  blinded  by  the 
god  of  this  world,  Satan,  and  led  captive  by  besetting  and 
surrounding  sin ;  and  all  are  more  or  less  under  this  influ- 
ence, so  that,  even  when  they  would  do  good,  evil  is  pres- 
ent and  more  powerful  through  surroundings,  etc.,  and  the 
good  which  they  would  do  is  almost  impossible,  while  the 
evil  which  they  would  not  do  is  almost  unavoidable. 

Small  indeed  is  the  number  of  those  who  in  the  present 
time  truly  and  experimentally  learn  of  the  liberty  where- 
with Christ  makes  free  those  who  accept  of  his  ransom,  and 
put  themselves  under  his  control  for  future  guidance.  Yet 
only  these  few,  the  Church,  called  out  and  tried  beforehand 
for  the  special  purpose  of  being  co-workers  with  God  in 
blessing  the  world — witnessing  now,  and  ruling,  blessing 
and  judging  the  world  in  its  age  of  trial — yet  enjoy  to  any 
extent  the  benefits  of  the  ransom,  or  are  now  on  trial  for 
life.  These  few  have  reckoned  to  them  (and  they  receive 
by  faith)  all  the  blessings  of  restitution  which  will  be  pro- 
^/ided  for  the  world  during  the  coming  age.    These,  though 


Hansom  and  RestiiuHm. 


not  perfe<5l,  not  restored  to  Adam's  condition  actually,  are 
treated  in  such  a  manner  as  to  compensate  for  the  differ- 
ence. Through  faith  in  Christ  they  are  reckoned  perfedl, 
and  hence  are  restored  to  perfection  and  to  divine  favor,  as 
though  no  longer  sinners.  Their  imperfedlions  and  una- 
voidable weaknesses,  being  offset  by  the  ransom,  are  not 
imputed  to  them,  but  are  covered  by  the  Redeemer's  perfec- 
tion. Hence  the  Church's  trial,  because  of  her  reckoned 
standing  in  Christ,  is  as  fair  as  that  which  the  world  will  have 
in  its  time  of  trial.  The  world  will  all  be  brought  to  a  full 
knowledge  of  the  truth,  and  each  one,  as  he  accepts  of  its 
provisions  and  conditions,  will  be  treated  no  longer  as  a 
sinner,  but  as  a  son,  for  whom  all  the  blessings  of  restitu- 
tion are  intended. 

One  difference  between  the  experiences  of  the  world 
under  trial  and  the  experiences  of  the  Church  during  her 
trial  will  be  that  the  obedient  of  the  world  will  begin  at 
once  to  receive  the  blessings  of  restitution  by  a  gradual  re- 
moval of  their  weaknesses — mental  and  physical;  whereas 
the  Gospel  Church,  consecrated  to  the  Lord's  service  even 
unto  death,  goes  down  into  death  and  gets  her  perfe(5lioii 
instantaneously  in  the  first  resurredlion.  Another  differ- 
ence between  the  two  trials  is  in  the  more  favorable  sur- 
roundings of  the  next  age  as  compared  with  this,  in  that 
then  society,  government,  etc.,  will  be  favorable  to  right- 
eousness, rewarding  faith  and  obedience,  and  punishing  sin ; 
whereas  now,  under  the  prince  of  this  world,  the  Church's 
trial  is  under  circumstances  unfavorable  to  righteousness, 
faith,  etc.  But  this,  we  have  seen,  is  to  be  compensated 
for  in  the  prize  of  the  glory  and  honor  of  the  divine  nature 
offered  to  the  Church,  in  addition  to  the  gift  of  everlast- 
ing life. 

Adam's  death  was  sure,  though  it  was  reached  by  nine 
hundred  and  thirty  years  of  dying.    Since  he  was  himself 


The  Plan  of  the  Ages. 


dying,  all  his  children  were  born  in  the  same  dying  condi- 
tion and  without  right  to  life ;  and,  like  their  parents,  they 
all  die  after  a  more  or  less  lingering  process.  It  should  be 
remembered,  however,  that  it  is  not  the  pain  and  suffering 
in  dying,  but  death — the  extin6lion  of  life — in  which  the 
dying  culminates,  that  is  the  penalty  of  sin.  The  suffering 
is  only  incidental  to  it,  and  the  penalty  falls  on  many  with 
but  little  or  no  suffering.  It  should  further  be  remembered 
that  when  Adam  forfeited  life,  he  forfeited  it  forever ;  and 
not  one  of  his  posterity  has  ever  been  able  to  expiate  his 
guilt  or  to  regain  the  lost  inheritance.  All  the  race  are 
either  dead  or  dying.  And  if  they  could  not  expiate  their 
guilt  before  death,  they  certainly  could  not  do  it  when  dead — 
when  not  in  existence.  The  penalty  of  sin  was  not  simply 
to  die,  with  the  privilege  and  right  thereafter  of  returning  to 
life.  In  the  penalty  pronounced  there  was  no  intimation 
of  release.  (Gen.  2:  17.)  The  restitution,  therefore,  is  an 
a(5l  of  free  grace  or  favor  on  God's  part.  And  as  soon  as 
the  penalty  had  been  incurred,  even  while  it  was  being  pro- 
nounced, the  free  favor  of  God  was  intimated,  which,  when 
realized,  will  so  fully  declare  his  love. 

Had  it  not  been  for  the  gleam  of  hope,  afforded  by  the  state- 
ment that  the  seed  of  the  woman  should  bruise  the  serpent's 
head,  the  race  would  have  been  in  utter  despair ;  but  this 
promise  indicated  that  God  had  some  plan  for  their  benefit. 
When  to  Abraham  God  sware  that  in  his  seed  all  the  fami- 
lies of  the  earth  should  be  blessed,  it  implied  a  resurre6lion 
or  restitution  of  all ;  for  many  were  then  dead,  and  others 
have  since  died,  unblessed.  Nevertheless,  the  promise  is 
still  sure  :  all  shall  be  blessed  when  the  times  of  restitution 
or  refreshing  shall  come.  (A6ls3:i9.)  Moreover,  since 
blessing  indicates  favor,  and  since  God's  favor  was  with- 
drawn and  his  curse  came  instead  because  of  sin,  this  prom- 
ise of  a  future  blessing  implied  the  removal  of  the  curse. 


Ransom  and  Restitution. 


155 


and  consequently  a  return  of  his  favor.  It  also  implied 
either  that  God  would  relent,  change  his  decree  and  clear 
the  guilty  race,  or  else  that  he  had  some  plan  by  which  it 
could  be  redeemed,  by  having  man's  penalty  paid  by  another. 

God  did  not  leave  Abraham  in  doubt  as  to  which  was 
his  plan,  but  showed,  by  various  typical  sacrifices  which  all 
who  approached  him  had  to  bring,  that  he  could  not  and 
did  not  relent,  nor  excuse  the  sin  ;  and  that  the  onJy  way 
to  blot  it  out  and  abolish  its  penalty  would  be  by  a  suffici- 
ency of  sacrifice  to  meet  that  penalty.  This  was  shown  to 
Abraham  in  a  very  significant  type:  Abraham's  son,  in 
whom  the  promised  blessing  centered,  had  first  to  be  a  sac- 
rifice before  he  could  bless,  and  Abraham  received  him  from 
the  dead  in  a  figure,  (Heb.  11:19.)  In  that  figure  Isaac 
typified  the  true  seed,  Christ  Jesus,  who  died  to  redeem 
men,  in  order  that  the  redeemed  might  all  receive  the  prom- 
ised blessing.  Had  Abraham  thought  that  the  Lord  would 
excuse  and  clear  the  guilty,  he  would  have  felt  that  God 
was  changeable,  and  therefore  could  not  have  had  full  con- 
fidence in  the  promise  made  to  him.  He  might  have  rea- 
soned, If  God  has  changed  his  mind  once,  why  may  he  not 
change  it  again?  If  he  relents  concerning  the  curse  of 
death,  may  he  not  again  relent  concerning  the  promised 
favor  and  blessing?  But  God  leaves  us  in  no  such  uncer- 
tainty. He  gives  us  ample  assurance  of  both  his  justice  and 
his  unchangeableness.  He  could  not  clear  the  guilty,  even 
though  he  loved  them  so  much  that  "he  spared  not  his 
own  Son,  but  delivered  him  up  [to  death]  for  us  all." 

As  the  entire  race  was  in  Adam  when  he  was  condemned, 
and  lost  life  through  him,  so  when  Adam's  life  was  redeemed 
by  the  man  Christ  Jesus,  a  possible  race  in  his  loins  died 
also,  and  a  full  satisfaction,  or  corresponding  price,  was 
rendered  to  justice  for  all  men  ;  and  he  who  thus  bous^ht  all 
has  full  authority  to  restore  all  who  come  unto  God  by  him. 


The  Plan  of  the  Ages. 


"As  by  the  offence  of  one,  judgment  came  upon  all  men 
to  condemnation,  even  so  by  righteousness  of  one,  the  free 
gift  came  upon  all  men  unto  justification  of  life.  For  as 
by  one  man's  disobedience  many  were  made  sinners,  so  by 
the  obedience  of  one  shall  many  be  made  righteous." 
(Rom.  5:18,  19.)  The  proposition  is  a  plain  one :  As  many 
as  have  shared  death  on  account  of  Adam's  sin  will  have 
life-privileges  offered  to  them  by  our  Lord  Jesus,  who  paid 
their  penalty  to  Justice  who  became  Adam's  substitute 
before  the  broken  law,  and  thus  gave  himself  a  ransom 
for  all."  He  died,  "  the  just  for  the  unjust,  that  he  might 
bring  us  to  God."  (i  Peter  3 :  18.)  It  should  never  be 
overlooked,  however,  that  all  of  God's  provisions  for  our 
race  recognize  the  human  will  as  a  fadlor  in  the  securing  of 
the  divine  favors  so  abundantly  provided.  Some  have  over- 
looked this  feature  in  examining  the  text  just  quoted — Rom. 
5:18,  19.  The  Apostle's  statement,  however,  is  that,  as 
the  sentence  of  condemnation  extended  to  all  the  seed 
of  Adam,  even  so,  through  the  obedience  of  our  Lord 
Jesus  Christ  to  the  Father's  plan,  by  the  sacrifice  of  him- 
self on  our  behalf,  a  free  gift  is  extended  to  all — a  gift  of 
forgiveness,  which,  if  accepted,  will  constitute  a  justifica- 
tion or  basis  for  life  everlasting.  And  "as  by  one  man's 
disobedience  many  were  made  sinners,  so  by  the  obedience 
of  one  many  shall  be  [not  were'\  made  righteous. ' '  If  the 
ransom  alone,  without  our  acceptance  of  it,  made  us  right- 
eous, then  it  would  have  read,  by  the  obedience  of  one  many 
were  made  righteous.  But  though  the  ransom  has  been  given 
by  the  Redeemer  and  has  been  accepted  by  Jehovah,  only 
a  few  during  the  Gospel  age  have  been,  though  many  dur- 
ing the  Millennial  age  will  be,  made  righteous — ^justified — 
"  through  faith  in  his  blood."  Since  Christ  is  the  propitia- 
tion (satisfa6lion)  for  the  sins  of  the  whole  world,  all  men 
may  on  this  account  be  absolved  and  released  from  the 


Ransom  and  RestituHon, 


»57 


penalty  of  Adam's  sin  by  him, — under  the  New  Covenant. 

There  is  no  unrighteousness  with  God;  hence  "If  we 
confess  our  sins,  he  is  faithful  and  just  to  forgive  us  our  sins 
and  to  cleanse  us  from  all  unrighteousness."  (i  John  1:9.) 
As  he  would  have  been  unjust  to  have  allowed  us  to  escape  the 
pronounced  penalty  before  satisfaction  was  rendered,  so  also 
he  here  gives  us  to  understand  that  it  would  be  unjust  were 
he  to  forbid  our  restitution,  since  by  his  own  arrangement 
our  penalty  has  been  paid  for  us.  The  same  unswerving  jus- 
tice that  once  condemned  man  to  death  now  stands  pledged 
for  the  release  of  all  who,  confessing  their  sins,  apply  for 
life  through  Christ.  **It  is  God  that  justifieth — who  is  he 
that  condemneth?  It  is  Christ  that  died;  yea,  rather,  that  is 
risen  again,  who  is  even  at  the  right  hand  of  God,  who 
also  maketh  intercession  for  us." — Rom.  8:  33,  34. 

The  completeness  of  the  ransom  is  the  very  strongest 
possible  argument  for  the  restitution  of  all  mankind  who 
will  accept  it  on  the  proffered  terms.  (Rev.  22:  17.)  The 
very  chara(5ler  of  God  for  justice  and  honor  stands  pledged 
to  it;  every  promise  which  he  has  made  implies  it;  and 
every  typical  sacrifice  pointed  to  the  great  and  sufficient 
sacrifice — "the  Lamb  of  God,  which  taketh  away  the  sin 
OF  THE  world" — who  IS  "the  propitiation  [satisfa(5lion] 
for  our  sins  [the  Church's],  and  not  for  ours  only,  but 
also  for  the  sins  of  the  whole  world."  (John  1:29;  i  John 
2:2.)  Since  death  is  the  penalty  or  wages  of  sin,  when  the 
sin  is  canceled  the  wages  must  in  due  time  cease.  Any 
other  view  would  be  both  unreasonable  and  unjust.  The 
fa6l  that  no  recovery  from  the  Adamic  loss  is  yet  accom- 
plished, though  nearly  two  thousand  years  have  elapsed  since 
our  Lord  died,  is  no  more  an  argument  against  restitution 
than  is  the  fadl  that  four  thousand  years  elapsed  before  his 
death  a  proof  that  God  had  not  planned  the  redemption  be- 
fore the  foundation  of  the  world.    Both  the  two  thousand 


TTie  Flan  4  the  Ages, 


years  since  and  the  four  thousand  years  before  the  death  of 
Christ  were  appointed  times  for  other  parts  of  the  work, 
preparatory  to  "the  times  of  restitution  of  all  things." 

Let  no  one  hastily  suppose  that  there  is  in  this  view  any- 
thing in  conflidt  with  the  teaching  of  the  Scriptures  that 
faith  toward  God,  repentance  for  sin  and  reformation  of 
chara(5ler  are  indispensable  to  salvation.  This  feature  will 
be  treated  more  at  length  hereafter,  but  we  now  suggest  that 
only  the  few  have  ever  had  a  sufficiency  of  light  to  produce 
full  faith,  repentance  and  reformation.  Some  have  been 
blinded  in  part,  and  some  completely,  by  the  god  of  this 
world,  and  they  must  be  recovered  from  blindness  as  well 
as  from  death,  that  they,  each  for  himself^  may  have  a  full 
chance  to  prove,  by  obedience  or  disobedience,  their  worthi- 
ness or  unworthiness  of  life  everlasting.  Then  those  who 
prove  themselves  unworthy  of  life  will  die  again — the  second 
death — from  which  there  will  be  no  redemption,  and  con- 
sequently no  resurre6lion.  The  death  which  comes  on  ac- 
count of  Adam's  sin,  and  all  the  imperfedlions  which  fol- 
low in  its  wake,  will  be  removed  because  of  the  redemption 
which  is  in  Christ  Jesus ;  but  the  death  which  comes  as  a 
result  of  individual,  wilful  apostasy  is  final.  This  sin  hath 
never  forgiveness,  and  ivS  penalty,  the  second  death,  will 
be  everlasting — not  everlasting  dying,  but  everlasting  death 
— a  death  unbroken  by  a  resurre<5lion. 

The  philosophy  of  the  plan  of  redemption  will  be  treated 
in  a  succeeding  volume.  Here  we  merely  establish  the 
fa6l  that  the  redemption  through  Christ  Jesus  is  to  be  as 
far-reaching  in  its  blessed  results  and  opportunities  as  was 
the  sin  of  Adam  in  its  blight  and  ruin — that  all  who  were 
condemned  and  who  suffered  on  account  of  the  one  may 
as  surely,  "in  due  time,"  be  set  free  from  all  those  ills  on 
account  of  the  other.  However;  none  can  appreciate  this 
Scriptural  argument  who  do  not  admit  the  Scriptural  state- 


Rans<mi  and  Restitution, 


«59 


ment  that  death — extindlion  of  being — is  the  wages  of  sin. 
Those  who  think  of  death  as  Hfe  in  torment  not  only  dis- 
regard the  meaning  of  the  words  death  and  life^  which  are 
opposites,  but  involve  themselves  in  two  absurdities.  It  is 
absurd  to  suppose  that  God  would  perpetuate  Adam's  ex- 
istence forever  in  torment  for  any  kind  of  a  sin  which  he 
could  commit,  but  especially  for  the  comparatively  small 
offence  of  eating  forbidden  fruit.  Then,  again,  if  our 
Lord  Jesus  redeemed  mankind,  died  in  our  stead,  became 
our  ransom,  went  into  death  that  we  might  be  set  free  from 
it,  is  it  not  evident  that  the  death  which  he  suffered  for  the 
unjust  was  of  exactly  the  same  kind  as  that  to  which  all 
mankind  were  condemned  ?  Is  he,  then,  suffering  eternal 
torture  for  our  sins?  If  not,  then  so  surely  as  he  died  for 
our  sins,  the  punishment  for  cur  sins  was  death,  and  not  life 
in  any  sense  or  condition. 

But,  strange  tc  say,  finding  that  the  theory  of  eternal  tor- 
ture is  inconsistent  with  the  statements  that  "  the  Lord  hath 
laid  upon  him  the  iniquity  of  us  all,"  and  that  Christ  ''died 
for  our  sins,"  and  seeing  that  one  or  the  other  must  be 
dropped  as  inconsistent,  some  are  so  wedded  to  the  idea  of 
eternal  torture,  and  so  prize  it  as  a  sweet  morsel,  that  they 
hold  to  it  regardless  of  the  Scriptures,  and  deliberately  deny 
that  Jesus  paid  the  world's  ransom  price,  though  this  truth 
is  taught  on  every  leaf  of  the  Bible. 

IS  RESTITUTION  PRACTICABLE  ? 

Some  have  supposed  that  if  the  billions  of  the  dead  were 
resurrecSted,  there  would  not  be  room  for  them  on  the  earth  ; 
and  that  if  there  snould  be  room  for  them,  the  earth  would 
not  be  capable  of  sustaining  so  large  a  population.  It  is 
even  claimed  by  some  that  the  earth  is  one  vast  graveyard, 
and  that  if  all  the  dead  were  awakened  they  would  trample 
one  upon  another  for  want  of  room. 


x6o 


The  Plan  of  the  A^es. 


This  is  an  important  point.  How  strange  it  would  be  if 
we  should  find  that  while  the  Bible  declares  a  resurre6lion 
for  all  men,  yet,  by  a(5lual  measurement,  they  could  not  find 
a  footing  on  the  earth !  Now  let  us  see :  figure  it  out  and 
you  will  find  this  an  unfounded  fear.  You  will  find  that 
there  is  an  abundance  of  room  for  the  restitution  of  all," 
as  * 'God  hath  spoken  by  the  mouth  of  all  his  holy  prophets." 

Let  us  assume  that  it  is  six  thousand  years  since  the  crea- 
tion of  man,  and  that  there  are  fourteen  hundred  mill- 
ions of  people  now  living  on  the  earth.  Our  race  began 
with  one  pair,  but  let  us  make  a  very  liberal  estimate  and 
suppose  that  there  were  as  many  at  the  beginning  as  there 
are  now;  and,  further,  that  there  never  were  fewer  than 
that  number  at  any  time,  though  adlually  the  flood  reduced 
the  population  to  eight  persons.  Again,  let  us  be  liberal, 
and  estimate  three  generations  to  a  century,  or  thirty- 
three  years  to  a  generation,  though,  according  to  Gen.  5, 
there  were  but  eleven  generations  from  Adam  to  the  flood, 
a  period  of  one  thousand  six  hundred  and  fifty-six  years, 
or  about  one  hundred  and  fifty  years  to  each  generation. 
Now  let  us  see:  six  thousand  years  are  sixty  centuries; 
three  generations  to  each  century  would  give  us  one  hun- 
dred and  eighty  generations  since  Adam;  and  fourteen 
hundred  millions  to  a  generation  would  give  two  hundred 
and  fifty-two  billions  (252,000,000,000)  as  the  total  num- 
ber of  our  race  from  creation  to  the  present  time,  accord- 
ing to  this  liberal  estimate,  which  is  probably  more  than 
twice  the  adlual  number. 

Where  shall  we  find  room  enough  for  this  great  multi- 
tude? Let  us  measure  the  land,  and  see.  The  State  of 
Texas,  United  States,  contains  two  hundred  and  thirty-seven 
thousand  square  miles.  There  are  twenty-seven  million  eight 
hundred  and  seventy-eight  thousand  four  hundred  square 
feet  in  a  mile,  and^  thereforCf  six  trillion  six  hundred  and 


Ransom  and  Restitution, 


I6i 


seven  billion  one  hundred  and  eighty  million  eight  hun- 
dred thousand  (6,607,180,800,000)  square  feet  in  Texas. 
Allowing  ten  square  feet  as  the  surface  covered  by  each  dead 
body,  we  find  that  Texas,  as  a  cemetery,  would  at  this  rate 
hold  six  hundred  and  sixty  billion  seven  hundred  and  eigh- 
teen million  and  eighty  thousand  (660,718,080,000)  bodies, 
or  nearly  three  times  as  many  as  our  exaggerated  estimate 
of  the  numbers  of  our  race  who  have  lived  on  the  earth. 

A  person  standing  occupies  about  one  and  two-thirds 
square  feet  of  space.  At  this  rate  the  present  population 
of  the  earth  (one  billion  four  hundred  million  persons)  could 
stand  on  an  area  of  eighty-six  square  miles — an  area  much 
less  than  that  of  the  city  of  London  or  of  Philadelphia. 
And  the  island  of  Ireland  (area,  thirty-two  thousand  square 
miles)  would  furnish  standing-room  for  more  than  twice 
the  number  of  people  who  have  ever  lived  on  the  earth, 
even  at  our  exaggerated  estimate. 

There  is  not  much  difficulty,  then,  in  settling  this  objec- 
tion. And  when  we  call  to  mind  the  prophecy  of  Isaiah 
(35  *  that  the  earth  shall  yield  her  increase ;  that  the 
desert  shall  rejoice  and  blossom  as  the  rose ;  that  in  the 
wilderness  shall  waters  break  out,  and  streams  in  the  desert, 
we  see  that  God  indicates  that  he  has  foreseen  all  the  neces- 
sities of  his  plan,  and  will  make  ample  provision  for  the  needs 
of  his  creatures  in  what  will  seem  a  very  natural  way. 

RESTITUTION  VERSUS  EVOLUTION. 

It  may  be  obje(5led  by  some  that  the  testimony  of  the 
Scriptures  concerning  human  restitution  to  a  former  estate 
is  out  of  harmony  with  the  teachings  of  science  and 
philosophy,  which,  with  apparent  reason,  point  us  to  the 
superior  intelligence  of  this  nineteenth  century,  and  claim 
this  as  conclusive  evidence  that  primeval  man  must  have 
been,  in  comparison,  very  lacking  in  intelligence,  which 
U 


i6s  Plan  of  the  Ages. 

they  claim  is  the  result  of  development.  From  this  stand- 
point, a  restitution  to  a  former  estate  would  be  far  from 
desirable,  and  certainly  the  reverse  of  a  blessing. 

At  first  sight  such  reasoning  appears  plausible,  and  many 
seem  inclined  to  accept  it  as  truth  without  careful  examina- 
tion, saying,  with  a  celebrated  Brooklyn  preacher.  If  Adam 
fell  at  all  his  fall  was  upward,  and  the  more  and  faster  we 
fall  from  his  original  state  the  better  for  us  and  for  all  con- 
cerned. 

Thus  philosophy,  even  in  the  pulpit,  would  make  the 
Word  of  God  of  no  effedl,  and  if  possible  convince  us 
that  the  apostles  were  fools  when  they  declared  that  death 
and  every  trouble  came  by  the  first  man's  disobedience, 
and  that  these  could  be  removed  and  man  restored  to  di- 
vine favor  and  life  only  by  means  of  a  ransom.  (Rom.  5 : 
10,  12,  17-19,  21 ;  8:  19-22;  A(5ls3:  19-21 ;  Rev.  21 :  3-5.) 
But  let  us  not  hastily  conclude  that  this  philosophy  is  im- 
pregnable ;  for  should  we  be  obliged  to  discard  the  do6trines 
of  the  apostles  relative  to  the  origin  of  sin  and  death,  and 
of  restitution  to  an  original  perfe6lion,  we  should,  in  hon- 
esty, be  obliged  to  reje6l  their  testimony  entirely  and  on 
every  subject,  as  uninspired  and  consequently  without  spe- 
cial weight  or  authority.  Let  us,  then,  in  the  light  of  fa<5ts, 
briefly  examine  this  growingly  popular  view  and  see  how 
deep  is  its  philosophy. 

Says  an  advocate  and  representative  of  this  theory: — 
"Man  was  first  in  a  stage  of  existence  in  which  his  animal 
nature  predominated,  and  the  almost  purely  physical  ruled 
him ;  then  he  slowly  grew  from  one  state  to  another  until 
now,  when  the  average  man  has  attained  to  a  condition  in 
which,  it  might  be  said,  he  is  coming  under  the  rule  of  the 
brain.  Hence  this  age  may  be  regarded  and  designated  as 
the  Brain  Age.  Brain  pushes  the  great  enterprises  of  the 
day.  Brain  takes  the  reins  of  government ;  and  the  ele- 
ments of  the  earth,  air  and  water  are  being  brought  under 


subje<5lion.    Man  is  putting  his  hand  on  all  physical  forces, 

and  slowly  but  surely  attaining  such  power  over  the  domain 
of  nature  as  gives  evidence  that  ultimately  he  may  exclaim, 
in  the  language  of  Alexander  Selkirk,  *  I  am  monarch  of 
all  1  survey. '  ' ' 

The  fa6l  that  at  first  glance  a  theory  appears  reasonable 
should  not  lead  us  hastily  to  accept  it,  and  to  attempt  to  twist 
the  Bible  into  harmony  with  it.  In  a  thousand  ways  we 
have  proved  the  Bible,  and  know  beyond  peradventure  ^hat 
it  contains  a  superhuman  wisdom  which  makes  its  statements 
unerring.  We  should  remember,  too,  that  while  scientific 
research  is  to  be  commended,  and  its  suggestions  consid- 
ered, yet  its  conclusions  are  by  no  means  infallible.  And 
what  wonder  that  it  has  proven  its  own  theories  false  a  thou- 
sand times,  when  we  remember  that  the  true  scientist  is 
merely  a  student  attempting,  under  many  unfavorable  cir- 
cumstances, and  struggling  against  almost  insurmountable 
difficulties,  to  learn  from  the  great  Book  of  Nature  the  his- 
tory and  destiny  of  man  and  his  home. 

We  would  not,  then,  either  oppose  or  hinder  scientific 
investigation  ;  but  in  hearing  suggestions  from  stwdents  of 
the  Book  of  Nature,  let  us  carefully  compare  their  deduc- 
tions, which  have  so  often  proved  in  part  or  wholly  erro- 
neous, with  the  Book  of  Divine  Revelation,  and  prove  or 
disprove  the  teachings  of  scientists  by  "the  law  and  the 
testimony.  If  they  speak  not  according  to  this  v/ord,  it  is 
because  there  is  no  light  in  them  "  (Isa.  8:  20.)  An  accu- 
rate knowledge  of  both  books  will  prove  them  to  be  harmo- 
nious ;  but  until  we  have  such  knowledge,  God's  Revelation 
must  take  precedence,  and  must  be  the  standard  among  the 
children  of  God,  by  which  the  supposed  findings  of  fallible 
fellow-men  shall  be  judged. 

But  while  holding  to  this  principle,  let  us  see  whether 
there  is  not  some  other  reasonable  solution  of  the  increased 


Thf  Plan  of  the  Age$, 


knowledge  and  skill  and  power  of  man  than  the  theory  of 
Evolution — that  though  originally  developed  from  a  very 
low  order  of  being,  man  has  now  reached  the  superior  or 

Brain  Age."  Perhaps  after  all  we  shall  find  that  the  in- 
ventions and  conveniences,  the  general  education  and  wider 
diifusion  and  increase  of  knowledge,  are  not  attributable  to  a 
greater  brain  capacity,  but  to  more  favorable  circumstances 
for  the  use  of  brains.  That  the  brain  capacity  to-day  is 
greater  than  in  by-gone  ages,  we  deny ;  while  we  freely  admit 
that,  owing  to  advantageous  circumstances,  the  use  of  what 
brain  capacity  men  have  to-day  is  more  general  than  at  any 
former  period,  and  hence  makes  a  much  larger  showing. 
In  the  study  of  painting  and  sculpture,  do  not  the  students 
of  this  "  Brain  Age  "  go  back  to  the  great  masters  of  the 
past  ?  Do  they  not  by  so  doing  acknowledge  a  brain  power 
and  originality  of  design  as  well  as  a  skill  of  workman- 
ship worthy  of  imitation  ?  Does  not  the  present  "  Brain 
Age'*  draw  largely  upon  the  original  designs  of  the  past 
ages  for  its  architedlure  ?  Do  not  the  orators  and  logicians 
of  this  **  Brain  Age  study  and  copy  the  methods  and  syl- 
logysms  of  Plato,  Aristotle,  Demosthenes  and  others  of  the 
past  ?  Might  not  many  of  the  public  speakers  of  to-day 
well  covet  the  tongue  of  a  Demosthenes  or  an  Apollo,  and 
much  more  the  clear  reasoning  power  of  the  Apostle  Paul  ? 

To  go  still  further  back  :  while  we  might  well  refer  to  the 
rhetorical  powers  of  several  of  the  prophets,  and  to  the  sub- 
lime poetic  paintings  interspersed  throughout  the  Psalms, 
we  refer  these  Brain  Age"  philosophers  to  the  wisdom 
and  logic,  no  less  than  to  the  fine  moral  sensibilities,  of  Job 
and  his  comforters.  And  what  shall  we  say  of  Moses, 
**  learned  in  all  the  wisdom  of  the  Egyptians?"  The  laws 
given  through  him  have  been  the  foundation  for  the  laws 
of  all  civilized  nations,  and  are  still  recognized  as  the  em- 
bodiment of  marvelous  wisdom. 


Ransom  ami  Restitution. 


The  exhuming  of  ancient  buried  cities  reveals  a  knowledge 
of  the  arts  and  sciences  in  ages  past  which  is  surprising 
some  of  the  philosophers  of  this  so-called  *  *  Brain  Age. ' '  The 
ancient  methods  of  embalming  the  dead,  of  tempering  cop- 
per, of  making  elastic  glass  and  Damascus  steel,  are  among 
the  achievements  of  the  remote  past  which  the  brain  of  the 
present  age,  with  all  its  advantages,  is  unable  either  to  com- 
prehend or  to  duplicate. 

Going  back  four  thousand  years  to  about  Abraham's  time, 
we  find  the  Great  Pyramid  of  Egypt — an  obje6^  of  wonder 
and  amazement  to  the  most  learned  scientists  of  to-day. 
Its  construction  is  in  exa6l  accord  with  the  most  advanced 
attainments  of  this  **  Brain  Age  "  in  the  sciences  of  Mathe- 
matics and  Astronomy.  It  teaches,  positively,  truths  which 
can  to-day  be  only  approximated  by  the  use  of  modem 
instruments.  So  striking  and  clear  are  its  teachings  that 
some  of  the  foremost  astronomers  of  the  world  have  unhesi- 
tatingly pronounced  it  to  be  of  divine  origin.  And  even 
if  our  "  Brain  Age evolutionists  should  admit  that  it  is  of 
divine  arrangement,  and  that  its  wisdom  is  superhuman,  they 
must  still  admit  that  it  is  of  human  construction.  And  the 
fa<5t  that  in  that  remote  day  any  set  of  men  had  the  men- 
tal capacity  to  work  out  such  a  divine  arrangement  as  very 
few  men  to-day  would  be  capable  of  doing  with  a  model 
before  them,  and  with  all  modern  scientific  appliances  at 
hand,  proves  that  our  Brain  Age"  develops  more  self- 
conceit  than  circumstances  and  facts  warrant. 

If,  then,  we  have  proven  that  the  mental  capacity  of  to- 
day is  not  greater  than  that  of  past  ages,  but  probably  less, 
how  shall  we  account  for  the  increase  of  general  knowledge, 
modern  inventions,  etc.  ?  We  trust  we  shall  be  able  to  show 
this  reasonably  and  in  harmony  with  Scripture.  The  inven- 
tions and  discoveries  which  are  now  proving  so  valuable, 
wid  which  are  considered  proof  that  this  is  the  Brain 


The  Plan  of  the  AgeSo 


Age,"  are  really  very  modern — nearly  all  having  come  with- 
in the  past  century,  and  among  the  most  important  are 
those  of  the  last  threescore  years ;  for  instance,  the  applica- 
tion of  steam  and  ele6lricity — in  telegraphy,  railroading  and 
steamboating,  and  to  the  machinery  of  the  various  me- 
chanical industries.  If,  then,  these  be  evidences  of  in- 
creased brain  power,  the  "Brain  Age"  must  be  only  be- 
ginning, and  the  logical  deduction  is  that  another  century 
will  witness  every  form  of  miracle  as  an  every-day  occur- 
rence ;  and  at  the  same  ratio  of  increase,  where  would  it 
eventuate  ? 

But  let  us  look  again  :  Are  all  men  inventors  ?  How  very 
few  there  are  whose  inventions  are  really  useful  and  prac- 
tical, compared  with  the  number  who  appreciate  and  use  an 
invention  when  put  into  their  hand !  Nor  do  we  speak 
disparagingly  of  that  very  useful  and  highly-esteemed  class 
of  public  servants  when  we  say  that  the  smaller  number  of 
them  are  men  of  great  brain-power.  Some  of  the  most  brainy 
men  in  the  world,  and  the  deepest  reasoners,  are  not  me 
chanical  inventors.  And  some  inventors  are  intellectually 
so  sluggish  that  all  wonder  how  they  ever  stumbled  into 
the  discoveries  they  made.  The  great  principles  (ele6lric- 
ity,  steam  power,  etc.),  which  many  men  in  many  years 
work  out,  apply  and  improve  upon,  time  and  again,  were 
generally  discovered  apparently  by  the  merest  accident,  with- 
out the  exercise  of  great  brain  power,  and  comparatively 
unsought. 

From  a  human  standpoint  we  can  account  for  modern 
inventions  thus:  The  invention  of  printing,  in  A.  D.  1440^ 
may  be  considered  the  starting  point.  With  the  printing 
of  books  came  records  of  the  thoughts  and  discoveries  of 
thinkers  and  observers,  which,  without  this  invention, 
would  never  have  been  known  to  their  successors.  With 
books  came  a  more  general  education  and,  finally,  common 


Ransom  and  RestttuHon, 


schools.  Schools  and  colleges  do  not  increase  human  capac- 
ity, but  they  do  make  mental  exercise  more  general,  and 
hence  help  to  develop  the  capacity  already  possessed.  As 
knowledge  becomes  more  general  and  books  more  common, 
the  generations  possessing  these  have  a  decided  advantage 
over  previous  generations ;  not  only  in  that  there  are  now 
a  thousand  thinkers  to  one  formerly,  to  sharpen  and  stim- 
ulate each  other  with  suggestions,  but  also  in  that  each  of 
the  later  generations  has,  through  books,  the  combined  ex- 
perience of  the  past  in  addition  to  its  own.  Education  and 
the  laudable  ambition  which  accompanies  it,  enterprise,  and 
a  desire  to  achieve  distinction  and  a  competency,  aided  by 
the  record  and  descriptions  of  inventions  in  the  daily  press, 
have  stimulated  and  brightened  man's  perceptive  powers, 
and  put  each  upon  the  alert  to  discover  or  to  invent,  if  pos- 
sible, something  for  the  good  and  convenience  of  society. 
Hence  we  suggest  that  modern  invention,  looked  at  from  a 
purely  human  standpoint,  teaches,  not  an  increase  of  brain 
capacity,  but  a  sharpened  perception  from  natural  causes. 

And  now  we  come  to  the  Scriptures  to  see  what  they 
teach  on  the  subjedl ;  for  while  we  believe,  as  suggested 
above,  that  invention  and  the  increase  of  knowledge,  etc., 
among  men  are  the  results  of  natural  causes,  yet  we  believe 
that  these  natural  causes  were  all  planned  and  ordered  by 
Jehovah, God  long  ago,  and  that  in  due  time  they  have  come 
to  pass — by  his  overruling  providence,  whereby  he  "work- 
eth  all  things  after  the  counsel  of  his  own  will."  (Eph. 
1 :  II.)  According  to  the  plan  revealed  in  his  Word,  God 
purposed  to  permit  sin  and  misery  to  misrule  and  oppress 
the  world  for  six  thousand  years,  and  then  in  the  seventh 
millennium  to  restore  all  things,  and  to  extirpate  evil — 
destroying  it  and  its  consequences  by  Jesus  Christ,  whom  he 
hath  afore  ordaiiied  to  do  this  work  Hence,  as  the  six 
thousand  years  of  the  reign  of  evil  began  to  draw  to  a  close. 


The  Plan  of  the  Ages, 


God  permitted  circumstances  to  favor  discoveries,  in  the 
study  of  both  his  Book  of  Revelation  and  r  is  Book  of  Na- 
ture, as  well  as  in  the  preparation  of  mechanical  and  chemical 
appliances  useful  in  the  blessing  and  uplifting  of  mankind 
during  the  Millennial  age,  now  about  to  be  introduced.  That 
this  was  God's  plan  is  clearly  indicated  by  the  prophetic  state- 
ment :  "  O  Daniel,  shut  up  the  words,  and  seal  the  book,  even 
to  the  time  of  the  nd ;  [then]  many  shall  run  to  and  fro,  and 
KNOWLEDGE  [not  capacity]  shall  be  increased,"  "and  none 
of  the  wicked  shall  understand  [God's  plan  and  way],  but 
the  wise  shall  understand  **and  there  shall  be  a  time  of 
trouble  such  as  never  was  since  there  was  a  nation,  even  to 
that  same  time." — Dan.  12:  i,  4,  10. 

To  some  it  may  appear  strange  that  God  did  not  so  ar* 
range  that  the  present  inventions  and  blessings  should  soon- 
er have  come  to  man  to  alleviate  the  curse.  It  should  be 
remembered,  however,  that  God's  plan  has  been  to  give 
mankind  a  full  appreciation  of  the  curse,  in  order  that  when 
the  blessing  comes  upon  all  they  may  forever  have  decided 
upon  the  unprofitableness  of  sin.  Furthermore,  God  fore- 
saw and  has  foretold  what  the  world  does  not  yet  realize, 
namely,  that  his  choicest  blessings  would  lead  to  and  be 
productive  of  greater  evils  if  bestowed  upon  those  whose 
hearts  are  not  in  accord  with  the  righteous  laws  of  the  uni- 
verse. Ultimately  it  will  be  seen  that  God's  present  per- 
mission of  increased  blessings  is  a  pra(5lical  lesson  on  this 
subje6l,  which  may  serve  as  an  example  of  this  principle  to 
all  eternity — to  angels  as  well  as  to  restored  men.  How 
this  can  be,  we  merely  suggest : — 

First :  So  long  as  mankind  is  in  the  present  fallen  or  de- 
praved condition,  without  stringent  laws  and  penalties  and 
a  government  strong  enough  to  enforce  them,  the  selfish 
propensities  will  hold  more  or  less  sway  over  all.  And  with 
the  unequal  individual  capacities  of  men  considered,  it  can- 


Ransom  and  Restitution, 


169 


not  possibly  happen  otherwise  than  that  the  result  of  the 
invention  of  labor-saving  machinery  must,  after  the  flurry 
and  stimulus  occasioned  by  the  manufacture  of  machinery, 
tend  to  make  the  rich  richer,  and  the  poor  poorer.  The 
manifest  tendency  is  toward  monopoly  and  self-aggrandize- 
ment, which  places  the  advantage  dire6lly  in  the  hands  of 
those  whose  capacity  and  natural  advantages  are  already 
the  most  favorable. 

Secondly :  If  it  were  possible  to  legislate  so  as  to  divide  the 
present  wealth  and  its  daily  increase  evenly  among  all  classes, 
which  is  not  possible,  still,  without  human  perfedlion  or  a 
supernatural  government  to  regulate  human  affairs,  the  re- 
sults would  be  even  more  injurious  than  the  present  condition. 
If  the  advantages  of  labor-saving  machinery  and  all  modern 
appliances  were  evenly  divided,  the  result  would,  ere  long, 
be  a  great  decrease  of  hours  of  labor  and  a  great  increase 
of  leisure.  Idleness  is  a  most  injurious  thing  to  fallen  be- 
ings. Had  it  not  been  for  the  necessity  of  labor  and  sweat 
of  face,  the  deterioration  of  our  race  would  have  been  much 
more  rapid  than  it  has  been.  Idleness  is  the  mother  of  vice ; 
and  mental,  moral  and  physical  degradation  are  sure  to 
follow.  Hence  the  wisdom  and  goodness  of  God  in  with- 
holding these  blessings  until  it  was  duf  time  for  their  in- 
troduction as  a  preparation  for  the  Millennial  reign  of 
blessing.  Under  the  control  of  the  supernatural  govern- 
ment of  the  Kingdom  of  God,  not  only  will  all  blessings 
be  equitably  divided  among  men,  but  the  leisure  will  be 
so  ordered  and  directed  by  the  same  supernatural  govern- 
ment that  its  results  will  produce  virtue  and  tend  up- 
ward toward  perfection,  mental,  moral  and  physical.  The 
present  multiplication  of  inventions  and  other  blessings  of  in- 
creasing knowledge  is  permitted  in  this  "day  of  prepara- 
tion" to  come  about  in  so  natural  a  way  that  men  flatter 
themselves  that  it  is  because  this  is  the  "Brain  Age;"  but 


The  Plan  of  the  Ages. 


it  will  be  permitted  in  great  measure  to  work  out  in  a 
manner  very  much  to  the  disappointment,  no  doubt,  of 
these  wise  philosophers.  It  is  the  very  increase  of  these 
blessings  that  is  already  beginning  to  bring  upon  the  world 
the  time  of  trouble,  which  will  be  such  as  never  has  been 
since  there  was  a  nation. 

The  prophet  Daniel,  as  quoted  above,  links  together  the 
increase  of  knowledge  and  the  time  of  trouble.  The 
knowledge  causes  the  trouble,  because  of  the  depravity  of 
the  race.  The  increase  of  knowledge  has  not  only  given  the 
world  wonderful  labor-saving  machinery  and  conveniences, 
but  it  has  also  led  to  an  increaseof  medical  skill  whereby  thou- 
sands of  lives  are  prolonged,  and  it  has  so  enlightened  man- 
kind that  human  butchery,  war,  is  becoming  less  popular, 
and  thus,  too,  other  thousands  are  spared  to  multiply  still 
further  the  race,  which  is  increasing  more  rapidly  to-day, 
perhaps,  than  at  any  other  period  of  history.  Thus,  while 
mankind  is  multiplying  rapidly,  the  necessity  for  his  labor 
is  decreasing  correspondingly;  and  the  "Brain  Age"  phi- 
losophers have  a  problem  before  them  to  provide  for  the 
employment  and  sustenance  of  this  large  and  rapidly  in- 
creasing class  whose  services,  for  the  most  part  supplanted 
by  machinery,  can  be  dispensed  with,  but  whose  necessities 
and  wants  know  no  bounds.  The  solution  of  this  problem, 
these  philosophers  must  ultimately  admit,  is  beyond  their 
brain  capacity. 

Selfishness  will  continue  to  control  the  wealthy,  who  hold 
the  power  and  advantage,  and  will  blind  them  to  common 
sense  as  well  as  to  justice ;  while  a  similar  selfishness,  com- 
bined with  the  instin6l  of  self-preservation  and  an  increased 
knowledge  of  their  rights,  will  nerve  some  and  inflame  oth- 
ers of  the  poorer  classes,  and  the  result  of  these  blessings 
will,  for  a  time,  prove  terrible — a  time  of  trouble,  truly, 
such  as  was  not  since  there  was  a  natioii — and  this,  because 


Ransom  ctmS  K<stituti<M. 


171 


man  in  a  depraved  condition  cannot  properly  use  these  bless- 
ings unguided  and  uncontrolled.  Not  until  the  Millennial 
reign  shall  have  re-written  the  law  of  God  in  the  restored 
human  heart  will  men  be  capable  of  using  full  liberty  with- 
out injury  or  danger. 

The  day  of  trouble  will  end  in  due  time,  when  he  who 
spake  to  the  raging  Sea  of  Galilee  will  likewise,  with 
authority,  command  the  raging  sea  of  human  passion,  say- 
ing, *'  Peace  !  Be  still !"  When  the  Prince  of  Peace  shall 
** stand  up"  in  authority,  a  great  calm  will  be  the  result. 
Then  the  raging  and  clashing  elements  shall  recognize  the 
authority  of  **  Jehovah's  Anomted,"  "the  glory  of  the  Lord 
shall  be  revealed,  and  all  flesh  shall  see  it  together;"  and  in 
the  reign  of  the  Christ  thus  begun  "  shall  all  the  families  of 
the  earth  be  blessed." 

Then  men  will  see  that  what  they  attributed  to  evolution 
or  natural  development  and  the  smartness  of  the  **  Brain 
Age"  was,  instead,  the  flashings  of  Jehovah's  lightnings 
(Psa.  77 :  18)  in  "the  day  of  his  preparation  "  for  the  bless- 
ing of  mankind.  But  as  yet  only  the  saints  can  sec,  and 
only  the  wise  in  heavenly  wisdom  can  understand  this ;  for 
**The  secret  of  the  Lord  is  with  them  that  fear  him ;  and 
he  will  show  them*his  covenant."  (Psa.  25:  14.)  Thanks 
be  to  God,  that  while  general  knowledge  has  been  increased, 
he  has  also  arranged  that  his  children  need  '*  not  be  unfruit- 
ful in  the  knowledge  of  the  Lord"  and  in  the  appreciation 
of  his  plans.  And  by  this  appreciation  of  his  Word  and 
plans  we  are  enabled  to  discern  and  to  withstand  the  vain 
philosophies  and  foolish  traditions  of  men  which  contradict 
the  Word  of  God. 

The  Bible  account  of  man's  creation  is  that  God  cre- 
ated him  perfe6l  and  upright,  an  earthly  image  of  himself ; 
that  man  sought  out  various  inventions  and  defiled  himself 
(Gen.  I ;  37  ;  Rom.  5:12;  Eccl.  7 :  29);  that,  all  being 


7%i  Plan  of  the  Ages. 


sinners,  the  race  was  unable  to  help  itself,  and  none  could 
by  any  means  redeem  his  brother  or  give  to  God  a  ransom 
for  him  (Psa.  49 :  7,  15);  that  God  in  compassion  and  love 
had  made  provision  for  this ;  that,  accordmgly,  the  Son  of 
God  became  a  man,  and  paid  man's  ransom-price  \  that,  as 
a  reward  for  this  sacrifice,  and  in  order  to  the  completion 
of  the  great  work  of  atonement,  he  was  highly  exalted,  even 
to  the  divine  nature ;  and  that  in  due  time  he  will  bring  to 
pass  a  restitution  of  the  race  to  the  original  perfe6lion  and 
to  every  blessing  then  possessed.  These  things  are  clearly 
taught  in  the  Scriptures,  from  beginning  to  end,  and  are  in 
diredl  opposition  to  the  Evolution  theory ;  or,  rather,  such 
''babblings  of  science,  falsely  so  called,"  are  in  violent  and 
irreconcilable  confli(5t  with  the  Word  of  God. 

«        «  « 

•*  Still  o'er  earth's  sky  the  clouds  of  anger  roll. 
And  God's  revenge  hangs  heavy  on  her  soul ; 
Yet  shall  she  rise — though  first  by  God  chastised— 
In  glory  and  in  beauty  then  baptized. 

•*  Yes,  Earth,  thou  shalt  arise ;  thy  Father's  aid 
Shall  heal  the  wound  his  chastening  hand  hath  made; 
Shall  judge  the  proud  oppressor's  ruthless  sway, 
And  burst  his  bonds,  and  cast  his  cords  away. 

"Then  on  your  soil  shall  deathless  verdure  spring; 
Break  forth,  ye  mountains,  and  ye  valleys,  sing  I 
No  more  your  thirsty  -ocks  shall  frown  forlorn-, 
The  unbeliever's  jest,  the  heathen's  scorn. 

**  The  sultry  sands  shall  tenfold  harvests  yield. 
And  a  new  Eden  deck  the  thorny  field. 
E'en  now  we  see,  wide- waving  o'er  the  land. 
The  mighty  angel  lifts  his  golden  wand, 

"  Courts  the  bright  vision  of  descending  power. 
Tells  every  gate  and  measures  every  tower; 
And  chides  the  tardy  seals  that  yet  detain 
Thy  Lion,  Judah,  from  his  destined  reign."  ^Heber, 


STUDY  X. 


SPIRITUAL  AND  HUMAN  NATURES  SEPARATE  AND 
DISTINCT. 

Common  Misapprehensions.— Earthly  or  Human  and  Heavenly  or  Spir* 
iTUAL  Natures. — Earthly  Glory  and  Heavenly  Glory. — Bible  Testi- 
mony Regarding  Spirit  Beings. — Mortality  and  Immortality. — Cam 
Mortal  Beings  Have  Everlasting  Life? — ^Justice  in  the  Bestowment 
OF  Favors. — A  Supposed  Principle  Examined. — Variety  in  Perfection.— 
God's  Sovereign  Rights. — God's  Provision  for  Man  a  Satisfying  Por- 
tion.—The  Election  op  thb  Body  of  Christ.— How  their  Changs  ov 
Kature  is  Effected. 

"PAILING  to  see  that  the  plan  of  God  for  mankind  in 
general  contemplates  a  restitution  to  their  former  estate 
— ^the  human  perfe6lion  lost  in  Eden — and  that  the  Chris- 
tian Church,  as  an  exception  to  this  general  plan,  is  to  have 
a  change  of  nature  from  human  to  spiritual,  Christian  peo- 
ple generally  have  supposed  that  none  will  be  saved  except 
those  who  reach  the  spiritual  nature.  The  Scriptures,  how- 
ever, while  holding  out  promises  of  life  and  blessing  and 
restitution  to  all  the  families  of  the  earth,  offer  and  promise 
the  change  to  spiritual  nature  only  to  the  Church  selected 
during  the  Gospel  age ;  and  not  a  single  passage  can  be 
found  which  sustains  such  hopes  for  any  others. 

If  the  masses  of  mankind  are  saved  from  all  the  degrada- 
tion, weakness,  pain,  misery  and  death  which  result  from 
sin,  and  are  restored  to  the  condition  of  human  perfedion 
enjoyed  before  the  fall,  they  are  as  really  and  completely 
saved  from  that  fall  as  those  who,  under  the  special  "high- 
calling"  of  the  Gospel  age,  become  **  partakers  of  the  di- 
vine nature." 


174 


7%e  Plan  &/  the  Aie$» 


The  failure  to  understand  rightly  what  constitutes  a  per- 
it.6i  man,  the  misapprehension  of  the  terms  mortal  and  im- 
mortal, and  wrong  ideas  of  justice,  have  together  tended 
to  this  error,  and  mystified  many  scriptures  otherwise  easily 
understood.  It  is  a  common  view,  though  unsupported  by 
a  single  text  of  Scripture,  that  a  perfect  man  has  never  been 
on  earth ;  that  all  that  is  seen  of  man  on  earth  is  only  the 
partially  developed  man,  and  that  to  reach  perfe6lion  he 
must  become  spiritual.  This  view  makes  confusion  of  the 
Scriptures  instead  of  developing  that  harmony  and  beauty 
which  result  from  ** rightly  dividing  the  word  of  truth." 

The  Scriptures  teach  that  there  have  been  two,  and  only 
two,  perfe6l  men — Adam  and  Jesus.  Adam  was  created  in 
the  image  of  God:  that  is,  with  the  similar  mental  powers  of 
reason,  memory,  judgment  and  will,  and  the  moral  qualities 
of  justice,  benevolence,  love  etc.  *'Of  the  earth,  earthy," 
he  was  an  earthly  image  of  a  spiritual  being,  possessing 
qualities  of  the  same  kind,  though  differing  widely  in  de- 
gree, range  and  scope.  To  such  an  extent  is  man  an  image 
of  God  that  God  can  say  even  to  tne  fallen  man,  "Come, 
let  us  reason  together." 

As  Jehovah  is  ruler  over  all  things,  so  man  was  made  a 
ruler  over  all  earthly  things — After  our  likeness,  let  him 
have  dominion  over  the  beasts,  fowl,  fish,  etc.  (Gen.  i  :  26.) 
Moses  tells  us  (Gen.  1:31)  that  God  recognized  the  man 
whom  he  had  viade — not  merely  commenced  to  make,  but 
completed — and  God  considered  his  creature  very  goodt^ 
that  is,  perfe6l ;  for  in  God's  sight  nothing  short  of  per- 
fedlion  is  vety  goody  in  his  intelligent  creatures. 

The  perfection  of  man,  as  created,  is  expressed  in  Psa. 
8 :  5-8  :  "  Thou  hast  made  him  a  little  lower  than  the  an- 
gels, and  hast  crowned  him  with  glory  and  honor.  Thou 
madest  him  to  have  dominion  over  the  works  of  thy  hands; 
thou  hast  put  all  things  under  his  feet ;  all  sheep  and  oxen, 


Natures  DfsitH^,  175 

yea,  the  beasts  of  the  field,  the  fowl  of  the  air  and  the  fish 

of  the  sea."  It  has  been  suggested  by  some  who  would 
make  the  Bible  conform  to  a  theory  of  evolution,  that  the 
statement,  **a  little,"  in  Heb.  2:  7,  might  be  understood 
to  mean  a  little  while  lower,  and  not  a  little  degree  lower 
than  the  angels.  There  is,  however,  neither  authority  nor 
reason  for  such  an  interpretation.  This  is  a  quotation  from 
Psa  8:5,  and  a  critical  comparison  of  the  Hebrew  and 
Greek  texts  can  leave  no  doubt  as  to  the  import.  The 
idea,  clearly  expressed,  is  a  little  lower  in  degree  than  angels. 

David,  in  the  psalm,  refers  to  man  in  his  original  estate, 
and  prophetically  intimates  that  God  has  not  abandoned 
his  original  plan  to  have  man  in  his  own  image  and  the 
king  of  earth,  and  that  he  will  remember  him,  redeem  him 
and  restore  him  to  the  same  again.  The  Apostle  (Heb. 
2  :  7)  calls  attention  to  the  same  fa6t — that  God's  original 
purpose  has  not  been  abandoned;  that  man,  originally 
grand  and  perfe(5l,  the  king  of  earth,  is  to  be  remem- 
bered, and  visited,  and  restored.  He  then  adds,  We  see 
not  this  promised  restitution  yet,  but  we  do  see  the  first  step 
God  is  taking  toward  its  accomplishment.  We  see  Jesus 
crowned  with  this  glory  and  honor  of  perfe<5l  manhood, 
that  he,  as  a  fitting  ransom  or  substitute  might  by  God's 
favor  taste  death  for  every  man,  and  thus  prepare  the  way 
for  the  restitution  of  man  to  all  that  was  lost.  Rotherham, 
one  of  the  most  scrupulous  translators,  rend«rs  this  passage 
as  follows : — 

"What  is  man,  that  thou  rememberest  him; 
Or  man's  son,  that  thou  visitest  him  ? 
Thou  madest  him  lesz  some  little  than  messengers  ? 
With  glory  and  honor  thou  crownedst  him, 
And  didst  appoint  him  over  the  works  of  thy  hands." 

Nor  should  it  be  inferred  that  a  little  lower  in  degree 
means  a  little  less  perfe<St.    A  creature  may  be  perfe<5t,  yet 


176 


The  Plan  of  the  Ages. 


on  a  lower  plane  of  being  than  another ;  thus,  a  perfe(5l 
horse  would  be  lower  than  a  perfe<5l  man,  etc.  There  are 
various  natures,  animate  and  inanimate.  To  illustrate,  we 
arrange  the  following  table : 


Grades  of 

Grades  of 

Grades 

Grades 

Heavenly  or 

Earthly  or 

in  the  Veg- 

in the  Min- 

Spiritual Being. 

Animal  Being. 

etable  Domain. 

eral  Domain. 

Divine. 

Human. 

Trees. 

Gold. 

Brute. 

Shrubs. 

Silver. 

Fowl. 

Grasses. 

Copper. 

Angelic. 

Fish. 

Mosses. 

Iron. 

Each  of  the  minerals  mentioned  may  be  pure,  yet  gold 
ranks  the  highest.  Though  each  of  the  orders  of  plants  should 
be  brought  to  perfe6lion,  they  would  still  diflfer  in  nature 
and  rank.  Likewise  with  animals :  if  each  species  should 
be  brought  to  perfe6lion,  there  would  still  be  variety;  for 
perfe6ling  a  nature  does  not  change  a  nature.*  The  grades 
of  spiritual  being,  also,  though  perfe6l,  stand  related  to 
each  other  as  higher  and  lower  in  nature  or  kind.  The  di- 
vine nature  is  the  highest  and  the  superior  of  all  spiritual 
natures.  Christ  at  his  resurre6lion  was  made**j<?  much 
better'^  than  perfedt  angels  as  the  divine  is  superior  to  the 
angelic  nature. — Heb.  i  :  3-5. 

Note  carefully  that  while  the  classes  named  in  the  above 
table  are  distin6l  and  separate,  yet  a  comparison  between 
them  may  be  instituted,  thus :  The  highest  grade  of  min- 
eral is  inferior  to,  or  a  little  lower  than,  the  lowest  grade  of 
vegetable,  because  in  vegetation  there  is  life.    So  the  high- 

*  The  word  nature  is  sometimes  used  in  an  accommodated  sense,  as,  for 
instance,  when  it  is  said  that  a  dog  has  a  savage  nature^  or  that  a  horse 
has  a  gentle  nature^  or  is  bad  natured.  But  in  using  the  word  thus  it 
signifies  merely  the  disposition  of  the  one  described  as  compared  with 
others,  and  does  not,  stridlly  speaking,  relate  to  nature. 


Natures  Distinct. 


177 


est  grade  of  vegetable  is  a  little  lower  than  the  lowest  grade 
of  animal  life,  because  aninial  life,  even  in  its  lowest  forms, 
has  intelligence  enough  to  be  conscious  of  existence.  Like- 
wise man,  though  the  highest  of  animal  or  earthly  beings, 
is  "  a  little  lower  than  the  angels,"  because  angels  are  spir- 
itual or  heavenly  beings. 

There  is  a  wonderful  contrast  between  man  as  we  now 
see  him,  degraded  by  sin,  and  the  perfe6l  man  that  God 
made  in  his  image.  Sin  has  gradually  changed  his  features, 
as  well  as  his  chara6ler.  Multiplied  generations,  by  igno- 
rance, licentiousness  and  general  depravity,  have  so  blurred 
and  marred  humanity  that  in  the  large  majority  of  the  race 
the  likeness  of  God  is  almost  obliterated.  The  moral  and 
intelledlual  qualities  are  dwarfed  ^  and  the  animal  instincts, 
unduly  developed,  are  no  longer  balanced  by  the  higher. 
Man  has  lost  physical  strength  to  such  an  extent  that,  with 
all  the  aid  of  medical  science,  his  average  length  of  life  is 
now  about  thirty  years,  whereas  at  first  he  survived  nine 
hundred  and  thirty  years  under  the  same  penalty.  But  though 
thus  defiled  and  degraded  by  sin  and  its  penalty,  death, 
working  in  him,  man  is  to  be  restored  to  his  original  per- 
fcdtion  of  mind  and  body,  and  to  glory,  honor  and  domin- 
ion, during  and  by  the  Millennial  reign  of  Christ.  The 
things  to  be  restored  by  and  through  Christ  are  those  things 
which  were  lost  through  Adam's  transgression.  (Rom. 
5  :  18,  19.)  Man  did  not  lose  a  heavenly  but  an  earthly  par- 
adise. Under  the  death  penalty,  he  did  not  lose  a  spiritual 
but  a  human  existence ;  and  all  that  was  lost  was  purchased 
back  by  his  Redeemer,  who  declared  that  he  came  to  seek 
and  to  save  that  which  was  lost. — Luke  19 :  10. 

In  addition  to  the  above,  we  have  proof  that  the  perfect 
man  is  not  a  spiritual  being.  We  are  told  that  our  Lord, 
before  he  left  his  glory  to  become  a  man,  was  in  a 
fcrm  of  God" — a  spiritual  form,  a  spirit  being ;  but  since 


178 


The  Plan  of  the  Ages. 


to  be  a  ransom  for  mankind  he  had  to  be  a  man,  of 
the  same  nature  as  the  sinner  whose  substitute  in  death  he 
was  to  become,  it  was  necessary  that  his  nature  be  changed. 
And  Paul  tells  us  that  he  took  not  the  nature  of  angels,  one 
step  lower  than  his  own,  but  that  he  came  down  two  steps 
and  took  the  nature  of  men — he  became  a  man ;  he  was 
"made  flesh."— Heb.  2:16;  Phil.  2  :  7,  8 ;  John  i :  14. 

Notice  that  this  teaches  not  only  that  angelic  nature  is 
not  the  only  order  of  spirit  being,  but  that  it  is  a  lower 
nature  than  that  of  our  Lord  before  he  became  a  man ;  and' 
he  was  not  then  so  high  as  he  is  now,  for  "  God  hath  highly 
exalted  him,"  because  of  his  obedience  in  becoming  man's 
willing  ransom.  (Phil.  2:8,  9.)  He  is  now  of  the  highest 
order  of  spirit  being,  a  partaker  of  the  divine  (Jehovah's) 
nature. 

But  not  only  do  we  thus  find  proof  that  the  divme,  an- 
gelic and  human  natures  are  separate  and  distin6l,  but  this 
proves  that  to  be  a  perfe6l  man  is  not  to  be  an  angel,  any 
more  than  the  perfe6lionof  angelic  nature  implies  that  angels 
are  divine  and  equal  with  Jehovah ;  for  Jesus  took  «<?/the  na- 
ture of  angels  i  but  a  different  nature — the  nature  of  men  ;  not 
the  imperfe(5l  human  nature  as  we  now  possess  it,  but  the 
perfect  human  nature.  He  became  a  man  ;  not  a  depraved 
and  nearly  dead  being  such  as  men  are  now,  but  a  man  in 
the  full  vigor  of  perfe6lion. 

Again,  Jesus  must  have  been  a  perfedl  man  else  he  could 
not  have  kept  a  perfect  law,  which  is  the  full  measure  of  a 
perfect  man^s  ability.  And  he  must  have  been  a  perfedl 
man  else  he  could  not  have  given  a  ransom  (a  correspond- 
ing price — I  Tim.  2 :  6)  for  the  forfeited  life  of  the  per- 
fe(5l  man  Adam ;  **  For  since  by  man  came  death,  by  man 
came  also  the  resurredtion  of  the  dead."  (i  Cor.  15  :  21.) 
Had  he  been  in  the  least  degree  imperfedt,  it  would  have 
proved  that  he  was  under  condemnation,  and  therefore  he 


Natures  DisHnet 


could  not  have  been  an  acceptable  sacrifice ;  neither  could 
he  have  kept  perfe(5lly  the  law  of  God.  A  perfe(5l  man  was 
tried,  and  failed,  and  was  condemned ;  and  only  a  perfe<5l 
man  could  pay  the  corresponding  price  as  the  Redeemer. 

Now  we  have  the  question  fairly  before  us  in  another 
form,  viz.:  If  Jesus  in  the  flesh  was  a  perfe6t  man,  as  the 
Scriptures  thus  show,  does  it  not  prove  that  a  perfedt  man 
is  a  human,  fleshly  being — not  an  angel,  but  a  little  lower 
than  the  angels  ?  The  logical  conclusion  is  unmistakable ; 
and  in  addition  we  have  the  inspired  statement  of  thePsalm- 
ist  (Psa,  8 :  5-8)  and  Paul's  reference  to  it  in  Heb.  2  :  7^9. 

Neither  was  Jesus  a  combination  of  the  two  natures,  hu- 
man and  spiritual.  The  blending  of  two  natures  produces 
neither  the  one  nor  the  other,  but  an  imperfect,  hybrid 
thing,  which  is  obnoxious  to  the  divine  arrangement. 
When  Jesus  was  in  the  flesh  he  was  a  perfedl  human  being ; 
previous  to  that  time  he  was  a  perfecfl  spiritual  being  ;  and 
since  his  resurrecflion  he  is  a  perfedl  spiritual  being  of  the 
highest  or  divine  order.  It  was  not  until  the  time  of  his 
consecration  even  unto  death,  as  typified  in  his  baptism — 
at  thirty  years  of  age  (manhood,  according  to  the  Law,  and 
therefore  the  right  time  to  consecrate  himself  as  a  man) — 
that  he  received  the  earnest  of  his  inheritance  of  the  divine 
nature.  (Matt.  3  :  16, 1 7.)  The  human  nature  had  to  be  con- 
secrated to  death  before  he  could  receive  even  the  pledge  of 
the  divine  nature.  And  not  until  that  consecration  was 
actually  carried  out  and  he  had  actually  sacrificed  the  human 
nature,  even  unto  death,  did  our  Lord  Jesus  become  a  full 
partaker  of  the  divine  nature.  After  becoming  a  man  he 
became  obedient  unto  death ;  wherefore^  God  hath  highly 
exalted  him  to  the  divine  nature.  (Phil.  2  :  8,  9.)  If  this 
Scripture  is  true,  it  follows  that  he  was  not  exalted  to  the 
divine  nature  until  the  human  nature  was  a(^ually  sacrificed 
— dead. 


The  Plan  of  the  Ages. 


Thus  we  see  that  in  Jesus  there  was  no  mixture  Of  na- 
tures, but  that  twice  he  experienced  change  of  nature ; 
first,  from  spiritual  to  human ;  afterward,  from  human  to 
the  highest  order  of  spiritual  nature,  the  divine ;  and  in 
each  case  the  one  was  given  up  for  the  other. 

In  this  grand  example  of  perfe(5l  humanity,  which  stood 
unblemished  before  the  world  until  sacrificed  for  the  world's 
redemption,  we  see  the  perfe6lion  from  which  our  race  fell 
in  Adam,  and  to  which  it  is  to  be  restored.  In  becoming 
man's  ransom,  our  Lord  Jesus  gave  the  equivalent  for  that 
which  man  lost;  and  therefore  all  mankind  may  receive 
again,  through  faith  in  Christ,  and  obedience  to  his  require- 
ments, not  a  spiritual,  but  a  glorious,  perfect  human  nature 
— "that  which  was  lost.'* 

The  perfe6t  faculties  and  powers  of  the  perfe<5l  human 
being  may  be  exercised  indefinitely,  and  upon  new  and 
varied  obje6ls  of  interest,  and  knowledge  and  skill  may  be 
vastly  increased;  but  no  such  increase  of  knowledge  oi 
power  will  effedl  a  change  of  nature,  or  make  it  more  than 
perfe(5l.  It  will  be  only  the  expanding  and  developing  of 
the  perfect  human  powers.  Increase  of  knowledge  and 
skill  will  doubtless  be  man's  blessed  privilege  to  all  eter- 
nity ;  yet  he  will  still  be  man,  and  will  be  merely  learning 
to  use  more  fully  the  powers  of  human  nature  already  pos- 
sessed. Beyond  its  wide  limits  he  cannot  hope,  nor  will  he 
desire,  to  advance,  his  desires  being  limited  to  the  scope  of 
his  powers. 

While  Jesus  as  a  man  was  an  illustration  of  perfect 
human  nature,  to  which  the  mass  of  mankind  will  be 
restored,  yet  since  his  resurre(5lion  he  is  the  illustration  of 
the  glorious  divine  nature  which  the  overcoming  Church 
will,  at  resurrection,  share  with  him. 

Because  the  present  age  is  d^^voted  mainly  to  the  develop- 
m^t  of  this  class  which  is  offered  a  change  of  natiare,  and  be- 


Natures  Distinct 


cause  the  apostolic  epistles  are  devoted  to  the  instru<5lion  of 
this  "little  flock,"  it  should  not  be  inferred  that  God's 
plans  end  with  the  completion  of  this  chosen  company. 
Nor,  on  the  other  hand,  should  we  go  to  the  opposite  ex- 
treme, and  suppose  that  the  special  promises  of  the  divine 
nature,  spiritual  bodies,  etc.,  made  to  these,  are  God's  de- 
sign for  all  mankind.  To  these  are  the  "  exceeding  great 
and  precious  promises,*'  over  and  above  the  other  precious 
promises  made  to  all  mankind.  To  rightly  divide  the  word 
of  truth,  we  should  observe  that  the  Scriptures  recognize 
the  perfection  of  the  divine  nature  in  the  "little  flock,'* 
and  the  perfe6lion  of  the  human  nature  in  the  restored 
world,  as  two  separate  things. 

Let  us  now  inquire  more  particularly.  What  are  spirit  be- 
ings ?  what  powers  are  theirs  ?  and  by  what  laws  are  they 
governed  ?  Many  seem  to  think,  because  they  do  not  un- 
derstand the  nature  of  a  spirit  being,  that  it  must  be  a  mere 
myth,  and  on  this  subje<5l  much  superstition  prevails.  But 
Paul  does  not  appear  to  have  such  an  idea.  Though  he 
intimates  that  a  human  being  is  incapable  of  understanding 
the  higher,  spiritual  nature  (i  Cor.  2  :  14),  yet  he  plainly 
states,  as  if  to  guard  against  any  mythical  or  superstitious 
notions,  that  there  is  a  spiritual  body,  as  well  as  a  natural 
(human)  body,  a  celestial  as  well  as  a  terrestrial,  and  a  glory 
of  the  earthly  as  well  as  of  the  heavenly.  The  glory  of 
the  earthly,  as  we  have  seen,  was  lost  by  the  first  Adam's 
sin,  and  is  to  be  restored  to  the  race  by  the  Lord  Jesus  and 
his  Bride  (the  Christ,  Head  and  body)  during  the  Millen- 
nial reign.  The  glory  of  the  heavenly  is  as  yet  unseen  ex- 
cept as  revealed  to  the  eye  of  faith  by  the  Spirit  through 
the  Word.  These  glories  are  distin6l  and  separate,  (i  Cor. 
15  :  38-49.)  We  know  to  some  extent  what  the  natural, 
earthly,  terrestrial  body  is,  for  we  now  have  such,  though 
we  can  nly  approximately  estimate  the  glory  0/  its  perfec- 


S%g  Flan  (f  the  Ag$s^ 


*tion.  It  is  flesh,  blood  and  bones;  for  "that  which  is 
born  of  the  flesh  is  flesh. ' '  And  since  they  are  two  distindl 
kinds  of  bodies,  we  know  that  the  spiritual,  whatever  it 
may  be,  is  not  composed  of  flesh,  blood  and  bones :  it  is 
heavenly,  celestial,  spiritual — That  which  is  born  of  the 
Spirit  is  spirit."  But  what  a  spirit  body  is,  we  know  not, 
for  "  It  doth  not  yet  appear  what  we  shall  be ;  but  ...  we 
shall  be  like  him ' ' — like  our  Lord  Jesus. — John  3:6; 
I  John  3 :  2« 

We  have  no  record  of  any  being,  either  spiritual  or  hu- 
man, ever  having  been  changed  from  one  nature  to  another, 
except  the  Son  of  God ;  and  this  was  an  exceptional  case, 
for  an  exceptional  purpose.  When  God  made  angels  he 
doubtless  intended  them  to  remain  angels  forever,  and  so 
with  men,  each  being  perfe6l  on  his  own  plane.  At  least 
the  Scriptures  give  no  intimation  of  any  different  purpose. 
As  in  the  inanimate  creation  there  is  a  pleasing  and  almost 
endless  variety,  so  in  the  living  and  intelligent  creation 
the  same  variety  in  perfedlion  is  possible.  Every  creature 
in  its  perfe6lion  is  glorious ;  but,  as  Paul  says,  the  glory  of 
the  celestial  (heavenly)  is  one  kind  of  glory,  and  the  glory 
of  the  terrestrial  (earthly)  is  another  and  a  different  glory. 

By  examining  the  fa6ls  recorded  of  our  Lord  Jesus  after 
his  resurre(5lion,  and  of  angels,  who  are  also  spirit  beings, 
thus  "comparing  spiritual  things  with  spiritual "  (i  Cor. 
2:13),  we  may  gain  some  general  information  with  regard 
to  spirit  beings.  First,  then,  angels  can  be  and  frequently 
are  present^  yet  invisible.  '*The  angel  of  the  Lord  en- 
campeth  round  about  them  that  fear  him;"  and  "Are  they 
not  all  ministering  spirits,  sent  forth  to  minister  for  them 
who  shall  be  heirs  of  salvation  ?"  (Psa.  34  :  7  ;  Heb.  i :  14.) 
Have  they  ministered  visibly  or  invisibly  ?  Undoubtedly 
the  latter.  Elisha  was  surrounded  by  a  host  of  Assyrians  j 
his  servant  was  fearful ;  Elisha  prayed  to  the  Lord,  and  the 


Natures  Distinct 


joimg  man's  eyes  were  opened,  and  he  saw  the  mountains 
round  about  them  full  of  chariots  of  fire  and  horsemen 
of  fire  (or  like  fire).  Again,  while  to  Balaam  the  angel  was 
mvisible,  the  ass,  his  eyes  being  opened,  saw  him. 

Secondly,  angels  can  assume  human  bodies  and  appear  as 
men.  The  Lord  and  two  angels  so  appeared  to  Abraham, 
who  had  a  supper  prepared  for  them,  of  which  they  ate.  At 
first  Abraham  supposed  them  to  be  three  men,  and  it  was  not 
tmtil  they  were  about  to  go  that  he  discovered  one  of  them 
to  be  the  Lord,  and  the  other  two,  angels,  who  afterward 
went  down  to  Sodom  and  delivered  Lot.  (Gen.  i8:  i,  2.) 
An  angel  appeared  to  Gideon  as  a  man,  but  afterward  made 
himself  known.  An  angel  appeared  to  the  father  and 
mother  of  Samson,  and  they  thought  him  a  man  until  he 
ascended  up  to  heaven  in  the  flame  of  the  altar. — Judges 
6: 11-22;  13  : 20. 

Thirdly,  spirit  beings  are  glorious  in  their  normal  con- 
dition, and  are  frequently  referred  to  as  glorious  and  bright. 
The  coimtenance  of  the  angel  who  rolled  away  the  stone 
from  the  door  of  the  sepulchre  was  **as  the  lightning." 
Daniel  caught  a  glimpse  of  a  spiritual  body,  which  he  de- 
scribed, saying,  His  eyes  wereas  lamps  of  fire,  his  counte- 
nance as  the  lightning,  his  arms  and  feet  like  in  color  to 
polished  brass,  and  his  voice  as  the  voice  of  a  multitude. 
Before  him  Daniel  fellas  a  dead  man.  (Dan.  10:  6,  10,  15, 
17.)  Saul  of  Tarsus  caught  a  similar  glimpse  of  Christ's 
glorious  body  shining  above  the  brightness  of  the  sun  at 
noonday.    Saul  lost  his  sight  and  fell  to  the  ground. 

Thus  far  we  have  found  spirit  beings  truly  glorious; 
yet,  except  by  the  opening  of  men's  eyes  to  see  them,  or 
by  their  appearing  in  flesh  as  men,  they  are  invisible  to  men. 
This  conclusion  is  further  confirmed  when  we  examine  the 
particular  details  of  these  manifestations.  The  Lord  was 
seen  of  Saul  alone,  the  men  traveling  with  him  hearing  the 


2%e  Plan  of  the  Ages. 


voice,  but  seeing  no  one.  (A6ls  9:7.)  The  men  that  were 
with  Daniel  did  not  see  the  glorious  being  he  describes,  but 
a  great  fear  fell  on  them,  and  they  ran  and  hid  themselves. 
Again,  this  glorious  being  declared,  "The  prince  of  the 
kingdom  of  Persia  withstood  me  one  and  twenty  days." 
(Dan.  10:  13.)  Did  Daniel,  the  man  greatly  beloved  of  the 
Lord,  fall  as  dead  before  this  one  whom  Persia's  prince  with- 
stood one  and  twenty  days  ?  How  is  this  ?  Surely  he  did 
not  appear  in  glory  to  the  prince  I  No ;  either  he  was  in- 
msibly  present  with  him,  or  else  he  appeared  as  a  man. 

Our  Lord,  since  his  resurre(5tion,  is  a  spirit  being  \  conse- 
quently the  same  powers  which  we  find  illustrated  in  angels 
(spiritual  beings)  should  also  be  possessed  by  him.  And 
such  is  the  case,  as  we  shall  see  more  fully  in  a  succeeding 
chapter. 

Thus  we  find  that  the  Scriptures  regard  the  spiritual  and 
the  human  natures  as  separate  and  distin6l,  and  furnish  no 
evidence  that  the  one  will  evolve  or  develop  into  the  other  | 
but,  on  the  contrary,  they  do  show  that  only  a  few  will  ever 
be  changed  from  the  human  to  the  divine  nature,  to  which 
Jesus,  their  head,  has  already  been  exalted.  And  this  re- 
markable and  special  feature  in  Jehovah's  plan  is  for  the 
remarkable  and  special  purpose  of  preparing  these  as  God's 
agents  for  the  great  future  work  of  restoring  all  things. 

Let  us  now  examine  the  terms 

MORTALITY  AND  IMMORTALITY. 

We  shall  find  their  true  significance  in  exadl  harmony 
with  what  we  have  learned  from  our  comparison  of  Bible 
statements  concerning  human  and  spiritual  beings,  and 
earthly  and  heavenly  promises.  These  words  are  usually 
given  very  uncertain  meanings,  and  wrong  ideas  of  their 
meanings  produce  erroneous  views  of  subjedls  with  which 
they  stand  conne(Stedj  ia  general  and  in  Scripture  usage. 


Natures  Di$Hnei. 


**  MifrtaHfy**  signifies  a  state  or  condition  of  liability  t& 
dtath;  not  a  condition  of  death,  but  a  condition  in  which 
death  is  a  possibility. 

Immortality^*  signifies  a  state  or  condition  not  liable  to 
death  ;  not  merely  a  condition  of  freedom  from  death,  hviX 
a  condition  in  which  death  is  an  impossibility. 

The  common  but  erroneous  idea  of  mortality  is,  a  state 
or  condition  in  which  death  is  unavoidable,  while  the  com- 
mon idea  of  the  significance  of  immortality  is  more  nearly 
corre(5i. 

The  word  immortal  signifies  not  mortal;  hence  the  very 
constru6lion  of  the  words  indicates  their  true  definitions. 
It  is  because  of  the  prevalence  of  a  wrong  idea  of  the  word 
mcrtal  that  so  many  are  confused  when  trying  to  deter- 
mine whether  Adam  was  mortal  or  immortal  before  his  trans- 
gression. They  reason  that  if  he  had  been  immortal  God 
would  not  have  said,  **In  the  day  that  thou  eatest  thereof 
thou  shalt  surely  die;**  because  it  is  impossible  for  an 
immortal  being  to  die.  This  is  a  logical  conclusion.  On 
the  other  hand,  say  they,  Had  he  been  mortal,  wherein 
could  have  consisted  the  threat  or  penalty  of  the  statement, 
**  Thou  shalt  surely  die ;"  since  if  mortal  (according  to  their 
erroneous  definition)  he  could  not  have  avoided  death  any- 
how ? 

The  difficulty,  it  will  be  perceived,  is  in  the  false  mean- 
ing given  to  the  word  mortality.  Apply  the  correct  defini- 
tion, and  all  is  clear.  Adam  was  mortal — that  is,  in  a  con- 
dition in  which  death  was  a  possibility.  He  had  life  in  full 
and  perfedl  measure,  yet  not  inherent  life.  His  was  a  life 
sustained hy  "every  tree  of  the  garden  "  save  the  one  tree 
forbidden ;  and  so  long  as  he  continued  in  obedience  to 
and  in  harmony  with  his  Maker,  his  life  was  secure — the 
sustaining  elements  would  not  be  denied.  Thus  seen,  Adam 
had  life ,  and  death  was  entirely  avoidable,  yet  he  was  in 


T%e  Plan  ef  ike  Agm^ 


such  a  condition  that  death  was  possible — ^he  was  m&t^aL 
The  question  arises,  then.  If  Adam  was  mortal  and  on 
trial,  was  he  on  trial  for  immortality  ?  The  general  answer 
would  be,  Yes.  We  answer,  No.  His  trial  was  to  see  whether 
he  was  worthy  or  unworthy  of  a  continuance  of  the  life  and 
blessings  already  possessedo  Since  it  was  nowhere  prom- 
ised that  if  obedient  he  would  become  immortal,  we  are 
bound  to  leave  all  such  speculations  out  of  the  question. 
He  was  promised  a  continuance  of  the  blessings  then  enjoyed 
so  long  as  obedient,  and  threatened  with  the  loss  of  all — 
death — if  disobedient.  It  is  the  false  idea  of  the  meaning 
of  the  word  mortal  that  leads  people  in  general  to  con- 
clude that  all  beings  who  do  not  die  are  immortal.  In 
this  class  they  therefore  include  our  heavenly  Father,  our 
Lord  Jesus,  the  angels  and  all  mankind.  This,  however, 
is  an  error :  the  great  mass  of  mankind  saved  from  the 
fall,  as  well  as  tLe  angels  of  heaven,  will  always  be 
mortal ;  though  in  a  c  ndition  of  perfe6lion  and  bliss, 
they  will  always  be  of  that  mortal  nature  which  could 
suffer  death,  the  wages  of  sin,  if  they  would  commit  sin. 
The  security  of  their  -  :istence  will  be  conditioned,  as  it 
was  with  Adam,  upon  obedience  to  th  all-wise  God,  whose 
justice,  love  and  wisdom,  and  who^r  power  to  cause  all 
things  to  work  together  for  good  to  those  who  love  and  serve 
him,  will  have  been  fully  demonstrated  by  his  dealings  with 
sin  in  the  present  time. 

Nowhere  in  the  Scriptures  is  it  stated  that  angels  are  im- 
mortal, nor  that  mankind  restored  will  be  immortal.  On 
the  contrary,  immortality  is  ascribed  only  to  the  divine  na- 
ture— originally  to  Jehovah  only ;  subsequently  to  our  Lord 
Jesus  in  his  present  highly  exalted  condition ;  and  finally 
by  promise  to  the  Church,  the  body  of  Christ,  when  glori- 
fied with  him. — i  Tim.  6 :  i6 1  John  5  :  26 ;  2  Pet.  1:4; 
s  Cor.  S5 ;  53, 54. 


Natures  Distinct. 


187 


Not  only  have  we  evidence  that  immortality  pertains  only 
to  the  divine  nature,  but  we  have  proof  that  angels  are  mor- 
tal, in  the  fadl  that  Satan,  who  was  once  a  chief  of  their 
number,  is  to  be  destroyed.  (Heb.  2  :  14.)  The  fa6t  that  he 
can  be  destroyed  proves  that  angels  as  a  class  are  mortal. 

Thus  considered,  we  see  that  when  incorrigible  sinners  are 
blotted  out,  both  immortal  and  mortal  beings  will  live  for- 
ever in  joy  and  happiness  and  love — the  first  class  possess- 
ing a  nature  incapable  of  death,  having  inherent  life — life 
in  themselves  (John  5  :  26);  and  the  latter  having  a  nature 
susceptible  to  death,  yet,  because  of  perfe6tion  of  being 
and  knowledge  of  the  evil  and  sinfulness  of  sin,  giving  no 
cause  for  death.  They,  being  approved  of  God's  law,  shall 
be  everlastingly  supplied  with  those  elements  necessary  to 
sustain  them  in  per  feci  ion,  and  shall  never  die. 

The  proper  recognition  of  the  meaning  of  the  terms 
mortal  and  immortal^  and  of  their  use  in  the  Scriptures,  de- 
stroys the  very  foundation  of  the  dodlrine  of  eternal  tor- 
ment. It  is  based  upon  the  unscriptural  theory  that  God 
created  man  immortal,  that  he  cannot  cease  to  exist,  and  that 
God  cannot  destroy  him ;  hence  the  argument  is  that  the 
incorrigible  must  live  on  somewhere  and  somehow,  and  the 
conclusion  is  that  since  they  are  out  of  harmony  with  God 
their  eternity  must  be  one  of  misery.  But  God's  Word  as- 
sures us  that  he  has  provided  against  such  a  perpetuation  of 
sin  and  sinners :  that  man  is  mortal,  and  that  the  full  pen- 
alty of  wilful  sin  against  full  light  and  knowledge  will  not 
be  a  life  in  torment,  but  a  second  death.  **The  soul  that 
sinneth,  it  shall  die." 

"WHO  ART  THOU  THAT  REPLIEST  AGAINST  GOD?" 
ROM.  9  :  20. 

It  is  the  mistaken  idea  of  some  that  justice  requires  that 
God  should  make  iiQ  differecce  in  the  bestowment  of  his 


i88 


Thi  Plan  of  it  s  Ages. 


favors  among  his  creatures ;  that  if  he  exalts  one  to  a  high 
position,  in  justice  he  must  do  the  same  for  all,  unless  it 
can  be  shown  that  some  have  forfeited  their  rights,  in  which 
case  such  might  justly  be  assigned  to  a  lower  position. 

If  this  principle  be  a  corredl  one,  it  would  show  that  God 
had  no  right  to  create  Jesus  higher  than  the  angels,  and  then 
further  to  exalt  him  to  the  divine  nature,  unless  he  intended 
to  do  the  same  for  all  the  angels  and  for  all  men.  And  to 
carry  the  principle  still  further,  if  some  men  are  to  be  highly- 
exalted  and  made  partakers  of  the  divine  nature,  all  men  must 
eventually  be  elevated  to  the  same  position.  And  why  not 
carry  the  principle  to  its  extreme  limit,  and  apply  the  same 
law  of  progression  to  the  brute  and  insed  creation,  and  say 
that  since  they  are  all  God's  creatures  they  must  all  event- 
ually attain  to  the  very  highest  plane  of  existence — the  di- 
vine nature?  This  is  a  manifest  absurdity,  but  as  reasona- 
ble as  any  other  dedu6lion  from  this  assumed  principle. 

Perhaps  none  would  be  inclined  to  carry  the  erroneous 
assumption  so  far.  Yet  if  it  were  a  principle  founded  in 
simple  justice,  where  could  it  stop  short  and  still  be  just  ? 
And  if  such  were  indeed  the  plan  of  God,  where  would  be 
the  pleasing  variety  in  all  his  works?  But  such  is  not 
God's  plan.  All  nature,  both  animate  and  inanimate,  ex- 
hibits the  glory  and  diversity  of  divine  power  and  wisdom. 
And  as  "the  heavens  declare  the  glory  of  God,  and  the 
firmament  showeth  his  handiwork"  in  wonderful  variety 
and  beauty,  much  more  shall  his  intelligent  creation  exhibit 
in  variety  the  superior  glory  of  his  power.  We  so  con- 
clude— from  the  express  teaching  of  the  Word  of  God,  from 
reason  and  from  the  analogies  of  nature. 

It  is  very  important  that  we  have  right  ideas  of  justice. 
A  favor  should  never  be  esteemed  as  a  justly  merited  recom- 
pense. An  a(5l  of  simple  justice  is  no  occasion  for  special 
gratitude,  nor  is  it  any  proof  of  love  \  but  God  commend- 


tfaimrts  Disthut. 


cth  his  |TC*t  love  to  his  creatures,  in  an  endless  train  of 

unmerited  favors,  which  should  call  forth  their  love  and 
praise  in  return. 

God  had  a  right,  if  he  chose,  to  make  us  merely  the  crea- 
tures of  a  brief  space  of  time,  even  if  we  had  never  sinned. 
Thus  he  has  made  some  of  his  lower  creatures.  He  might 
have  permitted  us  to  enjoy  his  blessings  for  a  season,  and 
then,  without  injustice,  might  have  blotted  us  all  out  of  exist- 
ence. In  fadl,  even  so  brief  an  existence  would  be  a  favor. 
It  is  only  of  his  favor  that  we  have  an  existence  at  all.  How 
much  greater  favor  is  the  redemption  of  the  existence  once 
forfeited  by  sin  I  And  further,  it  is  of  God's  favor  that  we 
are  men  and  not  beasts ;  it  is  purely  of  God's  favor  that 
angels  are  by  nature  a  little  higher  than  men ;  and  it  is  also  of 
God's  favor  that  the  Lord  Jesus  and  his  bride  become  partak- 
ers of  the  divine  nature.  It  becomes  all  his  intelligent  crea- 
tures, therefore,  to  receive  with  gratitude  whatever  God  he- 
stoic's.  Any  other  spirit  justly  merits  condemnation,  and, 
if  indulged,  will  end  in  abasement  and  destru6lion.  A 
man  has  no  right  to  aspire  to  be  an  angel,  never  having  been 
invited  to  that  position  ;  nor  has  an  angel  any  right  to  aspire 
to  the  divine  nature,  that  never  having  been  offered  to  him. 

It  was  the  aspiration  of  Satan's  pride  which  brought  his 
abasement,  and  will  end  in  his  de8tru(5lion.  (Isa.  14:  14.) 
**  Whosoever  exalteth  himself  shall  be  abaeed  ;  and  he  that 
humbleth  hinr»elf  shall  be  exalted  "  (Luke  14:11),  but  not 
necessarily  to  the  highest  position. 

Partly  from  false  ideas  of  justice,  and  partly  from  other 
causes,  the  subje(5l  of  ele6tion  as  taught  in  the  Scriptures 
has  been  the  occasion  of  much  dispmte  and  misunderstand- 
ing. That  the  Scriptures  teach  ele<5lion  few  would  deny, 
but  on  just  what  principle  the  election  or  •ele<5lioii  is  based 
is  a  matter  of  considerable  difference  of  opinion,  some  claim- 
ing that  it  is  an  arbitmy,  uncon^itioftal  ele6tioA,  asd  others 


19* 


Th<i  Flan  ^  ^  Ages. 


tfiat  it  is  conditionaL  There  is  a  measure  of  truth,  we  be- 
lieve, in  both  of  these  views.  An  ele(5lion  on  God's  part 
is  the  expression  of  his  choice  for  a  certain  purpose,  office 
or  condition,  God  has  ele(5led  or  chosen  that  some  of  his 
creatures  should  be  angels,  that  some  should  be  men,  that 
some  should  be  beasts,  birds,  insedls,  etc.,  and  that  some 
should  be  of  his  own  divine  nature.  And  though  God  se- 
le6ls  according  to  certain  conditions  all  who  will  be  admit- 
ted to  the  divine  nature,  yet  it  cannot  be  said  that  these 
more  than  others  merit  it ;  for  it  is  purely  of  favor  that  any 
creature  has  existence  on  any  plane. 

**  So  then  it  is  not  of  him  that  willeth,  nor  of  him  that 
runneth,  but  of  God  that  showeth  mercy  ' ' — kindness  or 
favor.  (Rom.  9:16.)  It  is  not  because  the  chosen  ones 
were  better  than  others,  that  God  gave  them  the  invi- 
tation to  the  divine  nature,  for  he  passed  by  the  angels 
who  had  not  sinned  and  called  some  of  the  redeemed  sin- 
ners to  divine  honors.  God  has  a  right  to  do  as  he  pleases 
with  his  own  ;  and  he  chooses  to  exercise  this  right  for  the 
accomplishment  of  his  plans.  Since,  then,  all  we  have  is 
of  divine  favor,  "  Who  art  thou,  O  man,  that  repliest  against 
God  ?  Shall  the  thing  formed  say  unto  him  who  formed  it. 
Why  hast  thou  made  me  thus  ?  Hath  not  the  potter  power 
over  the  clay,  to  make  one  vessel  unto  honor  and  another 
unto  dishonor" — or  less  honor?  (Rom.  9  :  20,  21.)  All 
were  created  by  the  same  divine  power — some  to  have  higher 
nature  and  greater  honor,  and  some  to  have  lower  nature 
and  less  honor. 

Thus  saith  the  Lord,  the  Holy  One  of  Israel,  his  [man's] 
maker :  Ask  me  of  things  to  come.  Concerning  my  chil- 
dren, and  concerning  the  work  of  my  hands,  command  ye 
me  ?  I  have  made  the  earth,  and  created  man  upon  it :  I, 
even  my  hands,  have  stretched  out  the  heavens,  and  all 
their  host  have  I  commanded. "      Thus  saith  the  Lord  that 


Natures  ZHstinet 


191 


created  the  heavens,  God  himself  that  formed  the  earth  and 

made  it ;  he  hath  established  it,  he  created  it  not  in  vain, 
he  formed  it  to  be  inhabited :  I  am  the  Lord,  and  there  is 
none  else."  (Isa.  45  :  11,12, 18.)  None  have  a  right  to 
dictate  to  God.  If  he  established  the  earth,  and  if  he 
formed  it  not  in  vain,  but  made  it  to  be  inhabited  by  re- 
stored, perfecfl  men,  who  are  we  that  we  should  reply  against 
God,  and  say  that  it  is  unjust  not  to  change  their  nature 
and  make  them  all  partakers  of  a  spiritual  nature  either  like 
unto  the  angels,  or  like  unto  his  own  divine  nature?  How 
much  more  becoming  to  come  humbly  to  God's  Word  and 
to  **Ask  "  concerning  things  to  come,  than  to  *Uommand** 
or  to  assert  that  he  must  carry  out  our  ideas  ?  Lord,  keep 
back  thy  servants  from  presumptuous  sins:  let  them  not  have 
dominion  over  us.  None  of  God's  children,  we  believe, 
would  knowingly  di(5late  to  the  Lord  ;  yet  how  easily  and 
almost  unconsciously  many  fall  into  this  error. 

The  human  race  are  God's  children  by  creation — the 
work  of  his  hands — and  his  plan  with  reference  to  them 
is  clearly  revealed  in  his  Word.  Paul  says  that  the  first 
man  (who  was  a  sample  of  what  the  race  will  be  when  per- 
fecfl) was  of  the  earth,  earthy ;  and  his  posterity,  with  the 
exception  of  the  Gospel  Church,  will  in  the  resurre<5lion 
still  be  earthy,  human,  adapted  to  the  earth,  (i  Cor.  15 : 
38,  44.)  David  declares  that  man  was  made  only  a  little 
lower  than  the  angels,  and  crowned  with  glory,  honor, 
dominion,  etc  (Psa.  8:  4-8.)  And  Peter,  our  Lord,  and 
all  the  prophets  since  the  world  began,  declare  that  the  hu- 
man race  is  to  be  restored  to  that  glorious  perfection,  and 
is  again  to  have  dominion  over  earth,  as  its  representative, 
Adam,  had. — A<5ls  3:  19-21. 

It  is  this  portion  that  God  has  ele(5led  to  give  to  the  humam 
race.  And  what  a  glorious  p)ortion  !  Close  your  eyes  for  a 
Boment  to  the  scenei  of  misery  and  woe,  degradation  and 


T%€  Fhn  €f  ihe  Ages. 


sorrow  that  yet  prevail  on  account  of  sin,  and  pi(5liire  before 
your  mental  vision  the  glory  of  the  perfe(5l  earth.  Not  a 
stain  of  sin  mars  the  harmony  and  peace  of  a  perfe(Sl  soci- 
ety j  not  a  bitter  thought,  not  an  unkind  look  or  word ; 
love,  welling  up  from  every  heart,  meets  a  kindred  response 
in  every  other  heart,  and  benevolence  marks  every  act. 
There  sickness  shall  be  no  more  \  not  an  ache  nor  a  pain, 
nor  any  evidence  of  decay — not  even  the  fear  of  such  things. 
Think  of  all  the  pivStures  of  comparative  health  and  beauty 
of  human  form  and  feature  that  you  have  ever  seen,  and 
know  that  perfect  humanity  will  be  of  still  surpassmg  love- 
liness. The  inward  purity  and  mental  and  moral  perfedlion 
will  stamp  and  glorify  every  radiant  countenance.  Such 
will  earth's  society  be ;  and  weeping  bereaved  ones  will  have 
their  tears  all  wiped  away,  when  thus  they  realize  the  rcsur- 
re<5tion  work  complete. — Rev.  21 ;  4. 

And  this  is  the  change  in  human  society  only.  We  call 
to  mind  also  that  the  earth,  which  was  **made  to  be  inhab- 
ited** by  such  a  race  of  beings,  is  to  be  a  fit  and  pleasing 
abode  for  them,  as  represented  in  the  Edenic  paradise,  in 
which  the  representative  man  was  at  first  placed.  Paradise 
shall  be  restored.  The  earth  shall  no  more  bring  forth 
thorns  and  briers,  and  require  the  sweat  of  man's  face  to 
yield  his  bread,  but  **the  earth  shall  [easily  and  naturally] 
yield  her  increase."  "The  desert  shall  blossom  as  the 
rose the  lower  animal  creation  will  be  perfe<5l,  willing 
and  obedient  servants ;  nature  with  all  its  pleasing  variety 
will  call  to  man  from  every  diredlion  to  seek  and  know 
the  glory  and  power  and  love  of  God ;  and  mind  and  heart 
will  rejoice  in  him.  The  restless  desire  for  something  new, 
that  now  prevaik,  is  not  a  natural  but  an  abnormal  condi- 
tion, due  to  our  imperfe<5tion,  and  to  our  present  unsatis- 
factory surroundings.  It  is  not  God-like  restlessly  to  crave 
Bom^idng  new.    Most  things  are  old  to  God ;  and  ke  re- 


Natures  Distinct. 


193 


joices  most  in  those  things  which  are  old  and  perfe6l.  So 
will  it  be  with  man  when  restored  to  the  image  of  God. 
The  perfe6t  man  will  not  know  or  appreciate  fully,  and 
hence  will  not  prefer,  the  glory  of  spiritual  being,  because 
of  a  different  nature,  just  as  fishes  and  birds,  for  the  same 
reason,  prefer  and  enjoy  each  their  own  nature  and  element 
most.  Man  will  be  so  absorbed  and  enraptured  with  the 
glory  that  surrounds  him  on  the  human  plane  that  he  will 
have  no  aspiration  to,  nor  preference  for,  another  nature  or 
other  conditions  than  those  possessed.  A  glance  at  the 
present  experience  of  the  Church  will  illustrate  this.  "  How 
hardly,"  with  what  difficulty,  shall  those  who  are  rich  in 
this  world's  goods  enter  into  the  kingdom  of  God.  The 
few  good  things  possessed,  even  under  the  present  reign  of 
evil  and  death,  so  captivate  the  human  nature  that  we  need 
special  help  from  God  to  keep  our  eye  and  purpose  fixed  on 
the  spiritual  promises. 

That  the  Christian  Church,  the  body  of  Christ,  is  an  ex- 
ception to  God's  general  plan  for  mankind,  is  evident  from 
the  statement  that  its  selecflion  was  determined  in  the  divine 
plan  before  the  foundation  of  the  world  (Eph.  i  :  4,  5),  at 
which  time  God  not  only  foresaw  the  fall  of  the  race  into 
sin,  but  also  predetermined  the  justification,  the  san(5lifica- 
tion  and  the  glorification  of  this  class,  which,  during  the 
Gospel  age,  he  has  been  calling  out  of  the  world  to  be  con- 
formed to  the  image  of  his  Son,  to  be  partakers  of  the 
divine  nature  and  to  be  fellow-heirs  with  Christ  Jesus  of  the 
Millennial  Kingdom  for  the  establishment  of  universal 
righteousness  and  peace. — Rom.  8  :  28-31. 

This  shows  that  the  ele6tion  or  choice  of  the  Church  was 
a  predetermined  thing  on  God's  part ;  but  mark,  it  is  not 
an  unconditional  eledlion  of  the  individual  members  of  the 
Church.  Before  the  foundation  of  the  world  God  deter- 
mined that  such  a  company  should  be  sele(5led  for  such  a  pur- 


194 


The  Plan  of  the  Ages, 


pose  within  a  specific  time — the  Gospel  age.  While  we  can- 
not doubt  that  God  could  have  foreseen  the  a(5lion  of  each 
individual  member  of  the  Church,  and  could  have  fore- 
known just  who  would  be  worthy  and  therefore  constitute 
members  of  that  ''little  flock,"  yet  this  is  not  the  way  in 
which  God's  Word  presents  the  do6lrine  of  election.  It 
was  not  the  thought  of  an  individual  predestination  which 
the  apostles  sought  to  inculcate,  but  that  a  class  was  prede- 
termined in  God's  purpose  to  fill  the  honorable  position, 
the  seledlion  of  which  would  be  upon  conditions  of  severe 
trials  of  faith  and  obedience  and  the  sacrifice  of  earthly 
privileges,  etc.,  even  unto  death.  Thus  by  an  individual 
trial,  and  by  individually  ''overcoming,"  the  individual 
members  of  the  predetermined  class  are  being  chosen  or  ac- 
cepted into  all  the  blessings  and  benefits  predetermined  of 
God  for  this  class. 

The  word  "glorified"  in  Rom.  8  :  30,  from  the  Greek 
doxazo,  signifies  honored.  The  position  to  which  the  Church 
is  ele6led  is  one  of  great  honor.  No  man  could  think  of 
aspiring  to  so  great  an  honor.  Even  our  Lord  Jesus  was  first 
invited  before  he  aspired  to  it,  as  we  read  :  "So  also  Christ 
glorified  [doxazo — honored]  not  himself  to  be  made  an 
High  Priest,  but  he  that  said  unto  him,  '  Thou  art  my  Son, 
to-day  have  I  begotten  thee.'  "  The  heavenly  Father  thus 
honored  our  Lord  Jesus ;  and  all  of  the  ele6l  body  who  are 
to  be  joint-heirs  with  him  will  be  thus  honored  by  Jeho- 
vah's favor.  The  Church,  like  its  Head,  experiences  a  be- 
ginning of  the  "honor"  when  begotten  of  God  to  spirit- 
ual nature  through  the  word  of  truth  (James  i  :  18),  and 
will  be  fully  ushered  into  the  honor  when  born  of  the  Spirit, 
spiritual  beings — in  the  image  of  the  glorified  Head.  Those 
whom  God  would  thus  honor  must  be  perfe6l  and  pure; 
and  since  we  were  by  inheritance  sinners,  he  not  only  called 
or  invited  us  to  the  honor,  but  also  provided  justification 


Natures  Distinct 


from  sin  through  the  death  of  his  Son,  to  enable  us  to  re- 
ceive the  honor  to  which  he  calls  us. 

In  seledling  the  little  flock,  God  makes  a  very  general 
call — "many  are  called."  All  are  not  called.  The  call 
was  confined  at  first,  during  our  Lord's  ministry,  to  Israel 
after  the  flesh  \  but  now,  as  many  as  the  servants  of  God 
meet  (Luke  14  :  23)  are  to  be  urged  or  constrained  (not 
compelled)  to  come  to  this  special  feast  of  favor.  But  even 
of  those  who  hear  and  come,  all  are  not  worthy.  Wedding 
garments  (the  imputed  righteousness  of  Christ)  are  pro- 
vided, but  some  will  not  wear  them,  and  must  be  rejected ; 
and  of  those  who  do  put  on  the  robes  of  justification,  and 
who  receive  the  honor  of  being  begotten  to  a  new  nature, 
some  fail  to  make  their  calling  and  eledlion  sure  by  faith- 
fulness to  their  covenant.  Of  those  worthy  to  appear  with 
the  Lamb  in  glory,  it  is  declared,  They  are  called  2Sid. 
chosen  and  faithful.^ ^ — Rev.  14:  i  and  17  :  14. 

The  call  is  true;  the  determination  of  God  to  sele<5l  and 
exalt  a  Church  is  unchangeable ;  but  who  will  be  of  this 
chosen  class  is  conditional.  All  who  would  share  the  pre- 
destined honors  must  fulfil  the  conditions  of  the  call. 

Let  us  therefore  fear,  lest,  a  promise  being  left  us  of  enter- 
ing into  his  rest,  any  of  you  should  seem  to  come  short  of 
it."  (Heb.  4:1.)  While  the  great  favor  is  not  of  him  that 
willeth,  nor  of  him  that  runneth,  it  is  to  him  that  willeth 
and  to  him  that  runneth,  when  called. 

Having  thus,  we  trust,  clearly  vindicated  God's  absolute 
right  and  purpose  to  do  what  he  will  with  his  own,  we  call 
attention  to  the  fa6l  that  the  principle  which  chara6ler- 
izes  the  bestowment  of  all  God's  favors  is  the  general  good 
of  all. 

While,  then,  on  the  authority  of  the  Scriptures,  we  reckon 
it  an  established  fa6l  that  the  human  and  spiritual  natures 
are  separate  and  distinct — that  the  blending  of  the  two  na- 


196 


The  Plan  of  the  Ages, 


tures  is  no  part  of  God's  design,  but  would  be  an  imperfec- 
tion, and  that  the  change  from  one  nature  to  another  is 
not  the  rule,  but  the  exception,  in  the  single  instance  of 
the  Christ — it  becomes  a  matter  of  deep  interest  to  learn 
how  the  change  is  to  be  accomplished,  upon  what  condi- 
tions it  may  be  attained  and  in  what  manner  it  will  be 
effecSled. 

The  conditions  on  which  the  Church  may  be  exalted  with 
her  Lord  to  the  divine  nature  (2  Pet.  i  :  4)  are  precisely  the 
same  as  the  conditions  on  which  he  received  it ;  even  by 
following  in  his  footprints  (i  Pet.  2  :  21),  presenting  her- 
self a  living  sacrifice,  as  he  did,  and  then  faithfully  carry- 
ing out  that  consecration  vow  until  the  sacrifice  terminates 
in  death.  This  change  of  nature  from  human  to  divine  is 
given  as  a  reward  to  those  who,  within  the  Gospel  age,  sac- 
rifice the  human  nature,  as  did  our  Lord,  with  all  its  inter- 
ests, hopes  and  aims,  present  and  future — even  unto  death. 
In  the  resurre6tion  such  will  awake,  not  to  share  with  the 
rest  of  mankind  in  the  blessed  restitution  to  human  perfec- 
tion and  all  its  accompanying  blessings,  but  to  share  the 
likeness  and  glory  and  joy  of  the  Lord,  as  partakers  with 
him  of  the  divine  nature. — Rom  8:17;  2  Tim.  2:12. 

The  beginning  and  development  of  the  new  nature  is 
likened  to  the  beginning  and  development  of  human  life. 
As  in  the  one  case  there  is  a  begetting  and  then  a  birth,  so 
also  in  the  other.  The  saints  are  said  to  be  begotten  of  God 
through  the  word  of  truth,  (i  Pet.  1:3;  i  John  5  :  18; 
James  i  :  18.)  That  is,  they  receive  the  first  impulse  in  the 
divine  life  from  God  through  his  Word.  When,  having 
been  justified  freely  by  faith  in  the  ransom,  they  hear  the  call, 

Present  your  bodies  a  living  sacrifice,  holy,  [ransomed, 
justified — and  therefore]  acceptable  unto  God,  which  is 
your  reasonable  service"  (Rom.  12:1);  and  when,  in  obedi- 
dience  to  that  call,  they  fully  consecrate  their  justified  human- 


Natures  Distinct 


197 


ity  to  God,  a  living  sacrifice,  side  by  side  with  that  of  Jesus, 
it  is  accepted  of  God  ;  and  in  that  very  act  the  spiritual  life 
is  begun.  Such  find  themselves  at  once  thinking  and  adling 
as  the  new  [transformed]  mind  prompts,  even  to  the  cruci- 
fixion of  the  human  desires.  From  the  moment  of  conse- 
cration these  are  reckoned  of  God  as  **new  creatures." 

Thus  to  these  embryo  "  new  creatures  "  old  things  [human 
desires,  hopes,  plans,  etc.]  pass  away,  and  all  things  become 
new.  The  embryo  "  new  creature  "  continues  to  grow  and 
develop,  as  the  old  human  nature,  with  its  hopes,  aims,  de- 
sires, etc.,  is  crucified.  These  two  processes  progress  simul- 
taneously, from  the  time  consecration  begins  until  the  death 
of  the  human  and  the  birth  of  the  spiritual  result.  As  the 
Spirit  of  God  continues  to  unfold,  through  his  Word,  more 
and  more  of  his  plans,  he  thus  quickens  even  our  mortal 
bodies  (Rom.  8  :  11),  enabling  these  mortal  bodies  to  ren- 
der him  service ;  but  in  due  time  we  will  have  new  bodies 
— spiritual,  heavenly,  adapted  in  all  respedts  to  the  new, 
divine  mind. 

The  birth  of  the  *'new  creature"  is  in  the  resurredlion 
(Col.  I  :  18);  and  the  resurrection  of  this  class  is  designated 
the  first  (or  choice)  resurre6lion.  (Rev  20 :  6.)  It  should 
be  remembered  that  we  are  not  a6lually  spirit  beings  until 
the  resurrection,  though  from  the  time  we  receive  the  spirit 
of  adoption  we  are  reckoned  as  such.  (Rom.  8  :  23-25  ; 
Eph.  I  :  13,  14;  Rom.  6:  10,  11.)  When  we  become  spirit 
beings  aClually,  that  is,  when  we  are  born  of  the  Spirit,  we 
will  no  longer  be  fleshly  beings;  for  "  that  which  is  born 
of  the  Spirit  is  spirit. '^^ 

This  birth  to  the  spiritual  nature  in  the  resurrection  must 
be  preceded  by  a  begetting  of  the  Spirit  at  consecration, 
just  as  surely  as  the  birth  of  the  flesh  is  preceded  by  a  be- 
getting of  the  flesh.  All  that  are  born  of  the  flesh  in  the 
likeness  of  tne  first  Adam,  the  earthly,  were  first  begotten 


The  Plan  of  the  A^es. 


of  the  flesh ;  and  some  have  been  begotten  again,  by  the 
Spirit  of  God  through  the  word  of  truth,  that  in  due  time 
they  may  be  born  of  the  Spirit  into  the  heavenly  likeness, 
in  the  first  resurre6lion :  ''As  we  have  borne  the  image  of 
the  earthly,  we  [the  Church]  shall  also  bear  the  image  of 
the  heavenly" — unless  there  be  a  falling  away. — i  Cor. 
15  :  49  ;  Heb.  6  :  6. 

Though  the  acceptance  of  the  heavenly  call  and  our  con- 
secration in  obedience  to  it  be  decided  at  one  particular 
moment,  the  bringing  of  every  thought  into  harmony  with 
the  mind  of  God  is  a  gradual  work  ;  it  is  a  gradual  bend- 
ing heavenward  of  that  which  naturally  bends  earthward. 
The  Apostle  terms  this  process  a  transforming  work,  saying, 
*'  Be  not  conformed  to  this  world ;  but  be  ye  transformed 
[to  the  heavenly  nature]  by  the  renewing  of  yourminds,  that 
ye  may  prove  what  is  that  good  and  acceptable  and  perfedl 
will  of  God." — Rom.  12:2. 

It  should  be  noticed  that  these  words  of  the  Apostle  are 
not  addressed  to  the  unbelieving  world,  but  to  those  whom 
he  recognizes  as  brethren,  as  shown  by  the  preceding  verse 
— ''I  beseech  you  therefore,  brethren,  .  .  .  that  ye  pre- 
sent your  bodies  living  sacrifices,  holy  and  acceptable 
unto  God." 

It  is  commonly  believed  that  when  a  man  is  converted 
or  turned  from  sin  to  righteousness,  and  from  unbelief  and 
opposition  to  God  to  reliance  upon  him,  that  is  the  trans- 
forming which  Paul  meant.  Truly  that  is  a  great  change — a 
transformation,  but  not  the  transformation  that  Paul  here 
refers  to.  That  is  a  transformation  of  characSter ;  but  Paul 
refers  to  a  transformation  of  nature  promised  to  believers 
during  the  Gospel  age,  on  certain  conditions,  and  he  was 
urging  believers  to  fulfil  those  conditions.  Had  not  such  a 
transformation  of  character  already  taken  place  in  those 
whom  he  addressed,  he  could  not  have  termed  them  breth- 


Natures  DisHnet 


199 


ren — ^brethren,  too,  who  had  something  "  holy  and  accept- 
able unto  God"  to  offer  in  sacrifice;  for  only  those  who 
are  justified  by  faith  in  the  ransom  are  reckoned  of  God  as 
holy  and  acceptable.  Transformation  of  nature  results  to 
those  who,  during  the  Gospel  age,  present  their  justified 
humanity  a  living  sacrifice,  as  Jesus  presented  his  perfe6l 
humanity  a  sacrifice,  laying  down  all  right  and  claim  to 
future  human  existence,  as  well  as  ignoring  present  human 
gratification,  privileges,  rights,  etc.  The  first  thing  sacri- 
ficed is  the  human  will  j  and  thenceforth  we  may  not  be 
guided  either  by  our  own  or  by  any  other  human  will,  but 
only  by  the  divine  will.  The  divine  will  becomes  our  will, 
and  we  reckon  the  human  will  as  not  ours,  but  as  the  will 
of  another,  to  be  ignored  and  sacrificed.  The  divine  will 
having  become  our  will,  we  begin  to  think,  to  reason  and 
to  judge  from  the  divine  standpoint :  God's  plan  becomes 
our  plan,  and  God's  ways  become  our  ways.  None  can 
fully  understand  this  transformation  who  have  not  in  good 
faith  presented  themselves  as  sacrifices,  and  in  consequence 
come  to  experience  it.  Previously  we  might  enjoy  any- 
thing that  was  not  a6lually  sinful ;  for  the  world  and  all  its 
good  things  were  made  for  man's  enjoyment,  the  only  diffi- 
culty being  to  subdue  the  sinful  propensities.  But  the  con- 
secrated, the  transformed,  in  addition  to  the  effort  to  sub- 
due sin,  must  sacrifice  the  present  good  things  and  devote 
all  their  energies  to  the  service  of  God.  And  those  faith- 
ful in  service  and  sacrifice  will  indeed  realize  daily  that  this 
world  is  not  their  resting  place,  and  that  here  they  have  no 
continuing  city.  But  their  hearts  and  hopes  will  be  turned 
to  that  **rest  that  remaineth  for  the  people  of  God."  And 
that  blessed  hope  in  turn  will  quicken  and  inspire  to  con- 
tinued sacrifice. 

Thus,  through  consecration,  the  mind  is  renewed  or 
transformed,  and  the  desires,  hopes  and  aims  begin  to  rise 


9O0 


The  Plan  of  the  Ages, 


toward  the  spiritual  and  unseen  things  promised,  while  the 
human  hopes,  etc.,  die.  Those  thus  transformed,  or  in 
processor  change,  are  reckoned  "new  creatures,"  begotten 
of  God,  and  partakers  to  that  extent  of  the  divine  nature. 
Mark  well  the  difference  between  these  "new  creatures" 
and  those  believers  and  "brethren"  who  are  only  justified. 
Those  of  the  latter  class  are  still  of  the  earth,  earthy,  and, 
aside  from  sinful  desires,  their  hopes,  ambitions  and  aims 
are  such  as  will  be  fully  gratified  in  the  promised  restitution 
of  all  things.  But  those  of  the  former  class  are  not  of  this 
world,  even  as  Christ  is  not  of  this  world,  and  their  hopes  cen- 
ter in  the  things  unseen,  where  Christ  sitteth  at  the  right  hand 
of  God.  The  prospe6l  of  earthly  glory,  so  enchanting  to 
the  natural  man,  would  no  longer  be  a  satisfying  portion  to 
those  begotten  of  this  heavenly  hope,  to  those  who  see  the 
glories  of  the  heavenly  promises,  and  who  appreciate  the 
part  assigned  them  in  the  divine  plan.  This  new,  divine 
mind  is  the  earnest  of  our  inheritance  of  the  complete  di- 
vine nature — mind  and  body.  Some  may  be  a  little  start- 
led by  this  expression,  a  divine  body;  but  we  are  told  that 
Jesus  is  now  the  express  image  of  his  Father's  person,  and 
that  the  overcomers  will  "be  like  him  and  see  him  as  he  /j-.*' 
(i  John  3:2.)  "  There  is  a  natural  [human]  body,  and  there 
is  a  spiritual  body."  (i  Cor.  15  :  44.)  We  could  not  im- 
agine either  our  divine  Father  or  our  Lord  Jesus  as  merely- 
great  minds  without  bodies.  Theirs  are  glorious  spiritual 
bodies,  though  it  doth  not  yet  appear  how  great  is  the 
glory,  and  it  shall  not,  until  we  also  shall  share  the  divine 
nature. 

While  this  transforming  of  the  mind  from  human  to  spir- 
itual is  a  gradual  work,  the  change  from  a  human  to  a  spir- 
iual  body  will  not  be  gradual,  but  instantaneous,  (i  Cor. 
15  :  52.)  Now,  as  Paul  says,  we  have  this  treasure  (the  di- 
vine mind)  in  earthen  vessels,  but  in  due  time  the  treasure 


Natures  Distinct, 


MI 


will  be  in  a  glorious  vessel  appropriate  to  it — the  spirit- 
ual body. 

We  have  seen  that  the  human  nature  is  a  likeness  of  the 
spiritual.  (Gen.  5:1.)  For  instance,  God  has  a  will,  so  have 
men  and  angels ;  God  has  reason  and  memory,  so  have  his 
intelligent  creatures — angels  and  men.  The  character  of 
the  mental  operations  of  each  is  the  same.  With  the  same 
data  for  reasoning,  and  under  similar  conditions,  these  dif- 
ferent natures  are  able  to  arrive  at  the  same  conclusions. 
Though  the  mental  faculties  of  the  divine,  the  angelic  and 
the  human  natures  are  similar,  yet  we  know  that  the  spir- 
itual natures  have  powers  beyond  and  above  the  human — 
powers  which  result,  we  think,  not  from  different  faculties, 
bui  from  the  wider  range  of  the  same  faculties  and  the  dif- 
feient  circumstances  under  which  they  operate.  The  hu- 
man nature  is  a  perfect  earthly  image  of  the  spiritual  nature, 
having  the  same  faculties,  but  confined  to  the  earthly  sphere, 
and  with  ability  and  disposition  to  discern  only  so  much 
beyond  it  as  God  sees  fit  to  reveal  for  man's  benefit  and 
happiness. 

The  divine  is  the  highest  order  of  the  spiritual  nature ; 
and  how  immeasurable  is  the  distance  between  God  and  his 
creatures  !  We  are  able  to  catch  only  glimpses  of  the 
glory  of  the  divine  wisdom,  power  and  goodness  as  in  pan- 
oramic view  he  causes  some  of  his  mighty  works  to  pass 
before  us.  But  we  may  measure  and  comprehend  the  glory 
of  perfect  humanity. 

With  these  thoughts  clearly  in  mind,  we  are  able  to  ap- 
preciate how  the  change  from  the  human  to  the  spiritual 
nature  is  effected,  viz.,  by  carrying  the  same  mental  pewers 
over  to  higher  conditions.  When  clothed  with  the  heaven- 
ly body,  we  shall  have  the  heavenly  powers  which  belong 
to  that  glorious  body;  and  we  shall  have  the  range  of 
thought  and  scope  of  power  which  belong  to  it. 


20S 


The  Plan  of  the  Ages. 


The  change  or  transformation  of  mind,  from  earthly  to 
heavenly,  which  the  consecrated  experience  here,  is  the  be- 
ginning of  that  change  of  nature.  It  is  not  a  change  of 
brain,  nor  a  miracle  in  its  changed  operation,  but  it  is  the 
will  and  the  bent  of  mind  that  are  changed.  Our  will  and 
sentiments  represent  our  individuality;  hence  we  are  trans- 
formed, and  reckoned  as  actually  belonging  to  the  heavenly 
nature,  when  our  wills  and  sentiments  are  thus  changed. 
True,  this  is  but  a  very  small  beginning;  but  a  begetting,  as 
this  is  termed,  is  always  but  a  small  beginning ;  yet  it  is  the 
earnest  or  assurance  of  the  finished  work. — Eph.  i  :  13,  14. 

Some  have  asked.  How  shall  we  know  ourselves  when 
changed?  How  shall  we  then  know  that  we  are  the  same 
beings  that  lived  and  suffered  and  sacrificed  that  we  might 
be  partakers  of  this  glory?  Will  we  be  the  same  conscious 
beings?  Most  assuredly,  yes.  If  we  be  dead  with  Christ, 
we  shall  also  live  with  him.  (Rom.  6  :  8.)  Changes  which 
daily  occur  to  our  human  bodies  do  not  cause  us  to  forget 
the  past,  or  to  lose  our  identity.* 

These  thoughts  may  help  us  to  understand  also  how  the 
Son,  when  changed  from  spiritual  to  human  conditions — 
to  human  nature  and  earthly  limitations — was  a  man ;  and 
though  it  was  the  same  being  in  both  cases,  under  the  first 
conditions  he  was  spiritual  and  under  the  second  conditions 

*  Our  human  bodies  are  constantly  changing.  Science  declares  that 
each  seven  years  witnesses  a  complete  change  in  our  component  atoms. 
So  the  promised  change  from  human  to  spiritual  bodies  will  not  destroy 
either  memory  or  identity,  but  will  increase  their  power  and  range. 
The  same  divine  mind  that  now  is  ours,  with  the  same  memory,  the 
same  reasoning  powers,  etc.,  will  then  find  its  powers  expanded  to  im- 
measurable heights  and  depths,  in  hannony  with  its  new  spiritual  body; 
and  memory  will  trace  all  our  career  from  earliest  human  infancy,  and 
we  will  be  able,  by  contrast,  fully  to  realize  the  glorious  reward  of  our 
sacrifice.  But  this  could  not  be  the  case  if  the  hiunan  were  not  an 
image  of  the  spiritual. 


Natures  Distinct 


203 


he  was  human.  Because  the  two  natures  are  separate  and 
distin6l,  and  yet  the  one  a  likeness  of  the  other,  therefore, 
the  same  mental  faculties  (memory,  etc.)  being  common 
to  both,  Jesus  could  remember  his  former  glory  which  he 
had  before  becoming  a  man,  but  which  he  had  not  when 
he  had  become  a  man,  as  his  words  prove — Father,  glo- 
rify thou  me  with  thine  own  self,  with  the  glory  which  I 
had  with  thee  before  the  world  was"  (John  17:  5) — the 
glory  of  the  spiritual  nature.  And  that  prayer  is  more 
than  answered  in  his  present  exaltation  to  the  highest 
form  of  spirit  being,  the  divine  nature. 

Referring  again  to  Paul's  words,  we  notice  that  he  does 
not  say,  Do  not  conform  yourselves  to  this  world,  but  trans- 
form yourselves  into  the  divine  likeness;  but  he  says,  ^'Be 
not  conformed,  .  .  .  but  ye  transformed.*'  This  is  well 
expressed ;  for  we  do  not  either  conform  or  transform  our- 
selves \  but  we  do  either  submit  ourselves  to  be  conformed 
to  the  world  by  the  worldly  influences,  the  spirit  of  the 
world  around  us,  or  submit  ourselves  to  the  will  of  God, 
the  holy  will  or  Spirit,  to  be  transformed  by  heavenly 
influences  exercised  through  the  Word  of  God.  You  that 
are  consecrated,  to  which  influences  are  you  submitting? 
The  transforming  influences  lead  to  present  sacrifice  and 
suff"ering,  but  the  end  is  glorious.  If  you  are  develop- 
ing under  these  transforming  influences,  you  are  proving  dai- 
ly what  is  that  good  and  acceptable  and  perfecfl  will  of  God. 

Let  such  as  have  laid  their  all  upon  the  altar  of  sacrifice 
continually  bear  in  mind  that,  while  the  Word  of  God  con- 
tains both  earthly  and  heavenly  promises,  only  the  latter 
belong  to  us.  Our  treasure  is  in  heaven  :  let  our  hearts 
continually  be  there.  Our  calling  is  not  only  to  the  spir- 
itual nature,  but  to  the  highest  order  of  the  spiritual,  the 
divine  nature — ''so  much  better  than  the  angels."  (2  Pet. 
1:4;  Heb.  1:4.)    This  heavenly  calling  is  confined  to  the 


904  The  Plan  (f  the  Ages. 

Gospel  age :  it  was  never  made  before  it,  and  it  will  cease 
with  its  close.  An  earthly  calling  was  made,  though  im- 
perfectly understood,  before  the  heavenly  calling,  and  we 
are  told  that  it  will  be  continued  after  the  Gospel  age.  Life  [for 
those  restored  as  human  beings]  and  immortality  [the  prize 
for  which  the  body  of  Christ  is  running]  have  both  been 
brought  to  light  during  this  age.  (2  Tim.  i  :  10.)  Both  the 
human  and  spiritual  natures  will  be  glorious  in  their  per- 
fection, yet  distinct  and  separate.  No  insignificant  feature 
of  the  glory  of  God's  finished  work  will  be  the  beautiful 
variety,  yet  wonderful  harmony,  of  all  things,  animate  and 
inanimate — harmony  with  each  other  and  harmony  with  God. 


THE  CHURCH  OF  GOD. 

**  Zion,  arise,  break  forth  in  songs 

Of  everlasting  joy ; 
To  God  eternal  praise  belongs. 

Who  doth  thy  foes  destroy. 
Thou  Church  of  God,  awake !  awake ! 

For  light  beams  from  on  high ; 
From  earth  and  dust  thy  garments  shake, 

Thy  glory's  drawing  nigh. 

"  To  raise  thee  high  above  the  earth, 

God  will  his  power  employ ; 
He'll  turn  thy  mourning  into  mirth, 

Thy  sorrow  into  joy. 
In  shining  robes  thyself  array, 

Put  on  thy  garments  pure  ; 
Thy  King  shall  lead  thee  in  the  way 

That's  holy,  safe  and  sure.'* 


STUDY  XL 


THE  THREE  WAYS— THE  BROAD  WAY,  THE  NARROW 
WAY,  THE  HIGHWAY. 

Th«  Broad  Road  to  D«struction. — Th«  Narrow  Wat  to  Lifb. — What  is 

LiFK?— ThI    DiVINB     NaTURB.— ThB     RbLATIOKSHIP    of    THB    DiVINB  AMD 

Human  Nati  res.— Thb  Rewajid  at  thb  End  of  tmb  Narrow  Way —Thb 
High  Calling  Limitrd  to  thb  Gospbl  Agb. — Difficulties  and  Dangers  ow 
THB  Narrow  Way.— Thb  Highway  of  Holiness. 

^^TiriDE  is  the  gate  of  destruction,  and  broad  that  way  leading 
If   thither;  and  many  are  they  who  enter  through  it.    How  nar- 
row is  the  gate  of  life!  how  difficult  that  way  leading  thither!  and  how 
few  arc  they  who  find  it!" — Matt.  7: 13,  14,  DiagLtt  translation. 

"And  a  highway  shall  be  there,  and  a  way,  and  it  shall 
be  called  the  way  of  holiness;  the  unclean  shall  not  pass 
over  it;  but  it  shall  be  for  those:  the  wayfaring  men, 
though  fools,  shall  not  err  therein.  No  lion  shall  be  there,  nor 
any  ravenous  beast  shall  go  up  thereon,  nor  be  found  there; 
but  they  that  walk  there  shall  be  delivered.** — Isa  35  :  8,  9. 

Three  ways,  the  "broad  road,'*  the  "narrow  way"  and 
the  "highway,**  are  thus  brought  to  our  attention  in  the 
Scriptures. 

THE  BROAD  ROAD  TO  DESTRUCTION. 

This  road  is  thus  named  because  it  is  most  easy  to  the 
degenerate  human  race.  Six  thousand  years  ago,  as  a  sin- 
ner condemned  to  destruction,  Adam  (and  the  race  repre- 
sented in  him)  started  upon  this  road,  and  after  nine  hun- 
dred and  thirty  years  he  reached  its  end — destniction. 
As  years  and  centuries  have  rolled  on,  the  downward  path 
has  become  more  and  more  smoothly  worn,  and  the  race  has 
sped  more  and  more  rapidly  to  destru(51ion,  the  way  becom- 
ing daily  more  glazed  and  slimed  and  slippery  with  sin. 


2o6 


The  Plan  of  the  Ages. 


And  not  only  does  the  way  grow  more  slippery,  but  man- 
kind daily  loses  the  power  of  resistance,  so  that  now  the 
average  length  of  human  life  is  about  thirty  years.  Men 
now  reach  the  end  of  the  road — destru6lion — nine  hundred 
years  quicker  than  did  the  first  man. 

For  six  thousand  years  the  race  has  steadily  pursued  the 
broad,  downward  way.  Only  a  few,  comparatively,  have 
tried  to  change  their  course  and  retrace  their  steps.  In 
fa(5l,  to  retrace  all  the  steps,  and  reach  the  original  per- 
fe(5lion,  has  been  impossible,  though  the  effort  of  some  to 
do  so  has  been  commendable,  and  not  without  beneficial 
results.  For  six  thousand  years  sin  and  death  have  reigned 
relentlessly  over  mankind,  and  driven  them  upon  this  broad 
road  to  destru6lion.  And  not  until  the  Gospel  age  was  a 
way  of  escape  brought  to  light.  Though  in  previous  ages 
rays  of  hope  were  dimly  seen  in  types  and  shadows,  which 
were  joyfully  hailed  and  adled  upon  by  a  few,  yet  life  and 
immortality  were  not  brought  to  light  until  the  appearing 
of  our  Lord  and  Savior,  Jesus  Christ,  and  the  proclama- 
tion by  the  apostles  of  the  good  tidings  of  redemption  and 
remission  of  sins  and  a  consequent  resurrection  from  the 
destruction.  (2  Tim.  i :  10.)  The  teachings  of  Jesus  and 
the  apostles  bring  to  light  life — a  restitution  or  restoration 
to  life,  for  all  mankind,  as  based  upon  the  merit  and  sacrifice 
of  the  Redeemer ;  and  they  show  this  to  be  the  significance 
of  many  Old  Testament  types.  They  also  bring  to  light 
immortality y  the  prize  of  the  high  calling  of  the  Gospel 
Church. 

Although  a  way  of  escape  from  the  broad  road  to  de- 
strudlion  has  been  brought  to  light  through  the  gospel,  the 
great  mass  of  mankind  heeds  not  the  good  tidings,  because 
depraved  by  sin  and  blinded  by  the  adversary.  Those 
who  now  gratefully  accept  the  promise  of  life,  restoration 
to  human  existence,  through  Christ,  have  pointed  out  to 


The  Three  Ways, 


207 


them  a  new  way  which  has  been  opened  up,  by  which  con- 
secrated believers  may  go  beyond  the  human  nature  and 
be  changed  to  a  higher  nature — the  spiritual.  This  new 
way  "consecrated  for  — the  royal  priesthood  (Heb. 
10 :  20)— our  Lord  called 

"THE  NARROW  WAY  TO  LIFE." 

Our  Master  tells  us  that  it  is  because  of  the  narrowness 
of  this  way  that  the  many  prefer  to  remain  on  the  broad 
road  to  destruction.  "Strait  [difficult]  is  the  gate  and 
narrow  is  the  way  that  leadeth  imto  life,  and  few  there  be 
that  find  it." 

Before  considering  this  way  and  its  dangers  and  difficul- 
ties, let  us  notice  the  end  to  which  it  leads — life.  As  al- 
ready seen,  life  may  be  enjoyed  on  various  planes  of  being, 
higher  as  well  as  lower  than  human.  Life  is  a  broad  and 
comprehensive  term,  but  here  our  Lord  uses  it  in  reference 
to  that  highest  form  of  life,  pertaining  to  the  divine  nature 
—^immortality — the  prize  for  which  he  invited  us  to  run. 
What  is  life?  We  not  only  realize  it  in  ourselves,  but  we 
see  its  operation  in  lower  animals,  and  even  in  vegetation, 
and  we  are  told  of  its  existence  in  higher  forms,  angelic 
and  divine.    How  shall  we  define  a  term  so  comprehensive  ? 

While  we  may  not  be  able  to  discover  the  secret  springs 
of  life  in  all,  we  may  safely  assume  that  the  Divine  Being, 
Jehovah,  is  the  great  fountain  of  all  life,  from  which  all 
these  springs  are  supplied.  All  living  things  result  from 
and  depend  on  him  for  life.  All  life,  whether  in  God  or 
in  his  creatures,  is  the  same :  it  is  an  energizing  principle, 
not  a  substance.  It  is  a  principle  which  inheres  in  God, 
but  which  in  his  creatures  results  from  certain  causes  which 
God  has  ordained,  and  of  it  he  is  therefore  the  cause, 
the  author  or  fountain.  Hence  the  creature  is  in  no  sense 
a  part  or  an  o£[spring  of  the  Creator's  essence  or  nature. 


908 


The  Plan  of  fhe  Ages, 


as  some  imagine,  but  he  is  God's  handiwork  infused  with  life. 
Recognizing  the  fa6l  that  only  in  the  divine  nature  is 
life  independent,  unlimited,  exbaustless,  ever  continuous 
and  neither  produced  nor  controlled  by  circumstances,  we 
see  that  of  necessity  Jehovah  is  superior  to  those  physical 
laws  and  supplies  which  he  ordained  for  the  sustenance  of 
his  creatures.  It  is  this  quality,  which  pertains  only  to 
the  divine  nature,  that  is  described  by  the  term  immor- 
tality. As  shown  in  the  preceding  chapter,  immortal 
signifies  death-proof,  consequently  disease  and  pain-proof. 
In  fa6l  immortality  may  be  used  as  a  synonym  for  divinity 
From  the  divine,  immortal  fountain  proceed  all  life  and 
blessing,  every  good  and  perfect  gift,  as  from  the  sun  the 
earth  receives  her  light  and  vigor. 

The  sun  is  the  great  fountain  of  light  to  the  earth,  illumi- 
nating all  things,  producing  many  varieties  of  color  and 
shades  of  light,  according  to  the  nature  of  the  object  upon, 
"which  it  shines.  The  same  sunlight  shining  upon  a  dia- 
mond upon  a  brick,  and  upon  various  kinds  of  glass,  produces 
Strikingly  different  effe6ls.  The  light  is  the  same,  but  the 
objects  upon  which  it  shines  differ  in  their  capacity  to 
receive  and  to  transmit  it.  So  with  life:  it  all  flows  from  the 
one  exhaustless  fountain.  The  oyster  has  life,  but  its  or- 
ganism is  such  that  it  cannot  make  use  of  much  life,  just 
as  the  brick  cannot  reflecSl  much  of  the  light  of  the  sun. 
So  with  each  of  the  higher  manifestations  of  life,  in  beast, 
fish  and  fowl.  Like  the  various  kinds  of  glass  under  sun- 
light, so  these  various  creatures  show  forth  differently  the 
various  organic  powers  they  possess,  when  life  animates 
their  organisms. 

The  polished  diamond  is  so  adapted  to  the  light  that  it 
appears  as  though  it  possessed  it  within  itself,  and  were  itself 
a  miniature  sun.  So  with  man,  one  of  the  master-pieces 
of  God's  creation,  made  only  **  a  little  lower  than  the  an- 


The  Three  Ways, 


•09 


gels.**    He  was  so  grandly  formed  as  to  be  able  to  receive 

and  retain  life  by  the  use  of  the  means  which  God  supplied, 
and  never  grow  dim.  Thus  was  Adam  before  he  fell  grander 
than  any  other  earthly  creature,  not  by  reason  of  any  differ- 
ence in  the  life  principle  implanted,  but  because  of  a  grander 
organism.  Yet,  let  us  remember  that  as  the  diamond  can 
reflect  no  light  except  when  shone  upon  by  the  sun,  so  man 
can  possess  and  enjoy  life  only  as  the  supply  of  life  is 
continued.  Man  has  not  inherent  life:  he  is  no  more  a 
fountain  of  life  than  a  diamond  is  a  fountain  of  light.  And 
one  of  the  very  strongest  evidences  that  we  have  not  an 
exhaustless  supply  of  life  in  ourselves,  or,  in  other  words, 
that  we  are  not  immortal,  is  that  since  sin  entered,  death 
has  passed  upon  all  our  race. 

God  had  arranged  that  man  in  Eden  should  have  access 
to  life  sustaining  trees,  and  the  paradise  in  which  he  was 
placed  was  abundantly  supplied  with  numbers  of  "every 
[kind  of]  tree"  good  for  food  or  for  adornment.  (Gen.  2 :  9, 
16,  17.)  Among  the  trees  of  life  good  for  food  was  one 
forbidden.  While  for  a  time  forbidden  to  eat  of  the  tree  of 
knowledge,  he  was  permitted  to  eat  freely  of  trees  which 
sustained  life  perfectly;  and  he  was  separated  from  them 
only  after  transgression,  that  thereby  the  death-penalty 
might  go  into  effect. — Gen.  3  :  22. 

Thus  the  glory  and  beauty  of  humanity  are  seen  to  be  de- 
pendent on  the  continued  supply  of  life,  just  as  the  beauty 
of  the  diamond  is  dependent  on  the  continued  supply  of 
sunlight.  When  sin  deprived  humanity  of  the  right  to 
life,  and  the  supply  was  withheld,  immediately  the  jewel 
began  to  lose  its  brilliancy  and  beauty,  and  finally  it  is 
deprived  of  its  last  vestige  in  the  tomb.  His  beauty  con- 
sumes away  like  a  moth.  (Psa.  39:  n.)  As  the  diamond 
loses  its  beauty  and  brilliancy  when  the  light  is  withdrawn, 
so  man  loses  life  when  God  withholds  the  supplies  from  him. 
14A 


2IO 


The  Plan  of  the  Ages, 


"Yea,  man  giveth  up  the  ghost  [life]  and  where  is  he?" 
(Job  14:10.)  **His  sons  come  to  honor,  and  he  knoweth 
it  not;  and  they  are  brought  low,  but  he  perceiveth  it  not 
of  them."  (Verse  21.)  *'For  there  is  no  work,  nor  device, 
nor  knowledge,  nor  wisdom,  in  the  grave  whither  thou 
goest."  (Eccl.  9:10.)  But  since  a  ransom  has  been  found, 
since  the  death  penalty  has  been  paid  by  the  Redeemer, 
the  jewel  is  to  have  its  beauty  restored,  and  is  again  to  re- 
fle6l  perfe6lly  the  Creator's  image  when  the  Sun  of  Right- 
eousness shall  arise  with  healing  in  his  wings,  (Mai.  4:2.) 
It  is  because  of  the  sin-offering,  the  sacrifice  of  Christ,  that 
*•  All  that  are  in  their  graves  shall  come  forth."  There 
shall  be  a  restitution  of  all  things;  first  an  opportunity  or 
offer  of  restitution  to  all,  and  ultimately  the  attainment 
of  human  perfe6lion  by  all  who  will  obey  the  Redeemer, 

This,  however,  is  not  the  reward  to  which  Jesus  refers 
as  the  end  of  the  narrow  way.  From  other  Scriptures  we 
learn  that  the  reward  promised  to  those  who  walk  the  nar- 
row way  is  the  divine  nature" — life  inherent,  life  in  that 
superlative  degree  which  only  the  divine  nature  can  possess 
— immortality.  What  a  hope !  Dare  we  aspire  to  such  a 
height  of  glory?  Surely  not  without  positive  and  explicit 
invitation  could  any  rightfully  thus  aspire. 

From  I  Tim.  6:14-16  we  learn  that  the  immortal  or 
divine  nature  was  originally  the  possession  of  divinity  only. 
We  read :  "He  [Jesus]  in  his  time  [the  Millennial  age] 
will  show  who  is  the  blessed  and  only  potentate — the  King 
of  kings  and  Lord  of  lords,  who  only  hath  immortality, 
dwelling  in  the  light  which  no  man  can  approach  unto, 
whom  no  man  hath  seen  nor  can  see."  All  other  beings, 
angels,  men,  beasts,  birds,  fish,  etc.,  are  but  vessels,  holding 
each  its  measure  of  life,  and  all  differing  in  charadler, 
capacity  and  quality  according  to  the  organism  which  it 
has  pleased  the  Creator  to  provide  for  each. 


'like  Three  Ways. 


tii 


Further,  we  learn  that  Jehovah,  who  alone  possessed  im- 
mortality originally,  has  highly  exalted  his  Son,  our  Lord 
Jesus,  to  the  same  divine,  immortal  nature;  hence  he  is 
now  the  express  image  of  the  Father's  person.  (Heb.  i  :  3.) 
So  we  read,  **As  the  Father  hath  life  in  himself  [God's 
definition  of  "immortality'* — life  in  himself- — not  drawn 
from  other  sources,  nor  dependent  on  circumstances,  but 
independent,  inherent  life],  so  hath  he  given  to  the  Son 
to  have  life  in  himself."  (John  5  :  26.)  Since  the  resur- 
rection of  the  Lord  Jesus,  then,  two  beings  are  immortal; 
and,  amazing  grace !  the  same  offer  is  made  to  the  Bride 
of  the  Lamb,  being  selected  during  the  Gospel  age.  Yet 
not  all  of  the  great  company  who  are  nominally  of  the 
Church  will  receive  this  great  prize,  but  only  that  little 
flock"  of  overcomers  whoso  run  as  to  obtain  it;  who  fol- 
low closely  in  the  Master's  footsteps;  who,  like  him,  walk 
the  narrow  way  of  sacrifice,  even  unto  death.  These,  when 
bom  from  the  dead  in  the  resurrection,  will  have  the  divine 
nature  and  form.  This  immortality,  the  independent,  self- 
existent,  divine  nature,  is  the  life  to  which  the  narrow 
way  leads. 

This  class  is  not  to  be  raised  from  the  tomb  human  beings ; 
for  we  are  assured  by  th.  Apostle  that,  though  sown  in  the 
tomb  namral  bodies,  they  will  be  raised  spiritual  bodies. 
These  all  shall  be  ''changed,"  and  even  as  they  once  bore 
the  image  of  the  earthly,  human  nature,  they  shall  bear 
the  image  of  the  heavenly.  But  "it  doth  tiot  yet  appear 
what  we  shall  be" — what  a  spiritual  body  is ;  but  "  we  know 
that  when  he  shall  appear,  we  shall  be  like  hiitiy^  and  share 
in  "the  glory  to  be  revealed." — i  John  3:2;  Col.  i  :  27; 
2  Cor.  4:17;  John  17:22;  i  Pet.  5:10;  2  Thes.  2  :  14. 

Not  only  is  this  high  calling  to  a  change  of  nature  con- 
fined exclusively  to  the  Gospel  age,  but  it  is  the  only  offer 
of  this  age.    Hence  our  Lord's  words  quoted  at  the  begin- 


SIS 


TfM  Phn  9f  the  Ages, 


ning  of  this  chapter  include  on  the  broad  road  to  destrae^ 
tion  all  who  are  not  on  the  way  to  the  only  prize  now 
offered.  All  others  are  still  on  the  broad  road — these  only 
have  as  yet  escaped  the  condemnation  that  is  on  the  world. 
This,  the  only  way  of  life  now  open,  because  of  its  diffi" 
culty,  finds  few  who  care  to  walk  in  it.  The  masses  of  man- 
kind in  their  weakness  prefer  the  broad,  easy  way  of  self- 
gratification. 

The  narrow  way,  while  it  ends  in  life,  in  immortalityj, 
might  be  called  a  way  of  death,  since  its  prize  is  gamed 
through  the  sacrifice  of  the  human  nature  even  unto  death. 
It  is  the  narrow  way  of  death  to  life.  Being  reckoned  free 
from  the  Adamic  guilt  and  the  death  penalty,  the  consecrated 
voluntarily  surrender  or  sacrifice  those  human  rights,  reck- 
oned theirs,  which  in  due  time  they,  with  the  world  in 
general,  would  have  actually  received.  As  "  the  man  Christ 
Jesus'*  laid  down  or  sacrificed  his  life  for  the  world,  so 
these  become  joint-sacrificers  with  him.  Not  that  his  sacri- 
fice was  insufficient  and  that  others  were  needed;  but  while 
his  IS  all-sufficient,  these  are  permi'  ted  to  serve  and  to  suf- 
fer with  him  in  order  to  become  his  bride  and  joint-heire^ 
So,  then,  while  the  world  is  under  condemnation  to  deaths 
and  is  dying  with  Adam,  this  little  flock,"  through  the 
process  o(  faith  reckonings  and  sacrifice,  already  described^ 
are  said  to  die  with  Christ.  They  sacrifice  and  die  with 
him  as  human  beings,  in  order  to  become  partakers  of  the 
divine  nature  and  glories  with  him;  for  we  believe  that  if 
we  be  dead  with  him,  we  shall  also  live  with  him.  If  we 
suffer  with  him,  we  shall  also  be  glorified  together, — Rom. 
8:17  and  2  Tim.  2 :  11,  12. 

In  the  beginning  of  the  Millennial  age,  those  who  now 
walk  the  narrow  way  will  have  gained  the  great  prize  for 
which  they  ran,  immortality ;  and  being  thus  clothed  with 
the  divine  nature  and  power,  they  will  be  prepared  for 


77i^  Three  Wayt, 


"3 


the  great  work  of  restoring  and  blessing^  the  world  during 
that  age  With  the  end  oi  the  Gosp2i  age,  the  narrow 
way  to  immortality  wiU  close,  because  the  select  little 
flock  **  that  It  was  designed  to  test  and  prove  will  have  been 
completed.  ''Now  is  tne  accepted  [Greek,  dektoi,  accept- 
ableoi  receivable  j  time  " — the  time  id  whic  sacnhcers^  com- 
ing m  the  ment  ot  jesus  and  oecoming  dead  with  him, 
are  <ucepiadU  to  God — a  sacnfice  of  sweet  udoi  Death, 
as  the  Adaimc  penalty,  will  not  De  permitted  forever ;  it 
will  be  atxjlished  dunng  the  Millenniai  age,  as  a  tacrifice 
it  will  t)e  acceptable  and  rewarded  only  dunng  the  Gospel  age. 

It  ifi  only  as  '*nrw  creatures "  that  the  saints  of  this 
age  are  on  the  way  to  life^  and  only  as  human  t)eings  arc 
we  consecrated  to  destruction,  as  sacrificeSv  If,  as  human 
creatureSy  we  be  dead  with  Christ,  as  new,  spiritual  beings, 
we  shall  hve  with  him  (Rom.  6:8.)  Thr  mind  of  God 
in  08,  the  transformed  mind,  is  the  germ  of  the  new  nature. 

The  new  life  would  be  easily  choked ;  and  Paul  assures 
OS  that  when  begotten  of  the  spirit  through  the  truth,  if 
we  live  after  the  flesh,  we  shall  die  (lose  out  lite j,  but  if 
we,  through  the  spirit,  do  mortify  (put  to  death  th  deeds 
of  the  body  (the  disposition  of  the  human  nature),  we  (as 
new  creatures)  shall  live ;  for  the  sons  of  God  are  th  se  led 
by  the  «pint  of  God  (Rom.  8 :  13,  14.)  This  is  a  thought 
of  utmost  importance  to  all  the  consecrated,  for  if  we 
have  covenanted  with  God  to  sacrifice  the  human  nature, 
and  if  that  sacrifice  was  accepted  by  him,  it  is  useless  to 
attempt  to  take  it  back.  The  human  is  reckoned  of  God 
n  dead  now,  and  must  actually  die,  never  again  t  be 
restored.  All  that  can  be  gained,  then,  by  turning  back 
to  bve  after  the  fiesh,  is  a  Uttle  human  gratification  at  the 
expense  of  the  new  spintual  nature 

Tliere  are,  however,  many  consecrated  ones  desirous  of 
/rut,  and  wbo  have  Deen  oegouen  of  the  spint,  who 


17^  Plan  4  m  Agm. 


are  partially  overcome  by  the  allurements  of  the  world, 
the  desires  of  the  flesh,  or  the  arts  of  the  devil.  They 
partially  lose  sight  of  the  prize  set  before  us,  and  try  to 
walk  upon  a  middle  road — to  keep  the  favor  of  God 
and  the  favor  of  the  world,  forgetting  that  "  the  friendship 
of  the  world  is  enmity  with  God '  *  (James  4 :  4),  and  that 
the  instrudlions  to  those  running  the  race  for  the  prize  are, 
Love  not  the  world,  and,  Seek  not  honor  one  of  another, 
but  that  honor  which  cometh  from  God  only.—x  John 
2:  15;  John  5:44, 

These,  who  love  the  present  world,  but  who  have  not 
wholly  forsaken  the  Lord  and  despised  their  covenant, 
receive  a  scourging  and  purifying  by  the  fire  of  afflidtion. 
As  the  Apostle  expresses  it,  they  are  delivered  over  to  Satan 
for  the  destru6lion  of  the  flesh,  that  the  spirit  (the  newly 
begotten  nature)  may  be  saved  in  the  day  of  the  Lord  Jesus, 
(i  Cor.  5:50  And  if  nghtly  exercised  by  the  discipline, 
th.  y  will  finally  be  received  into  the  spiritual  condition. 
They  will  have  everlasting,  spiritual  life  as  angels  have  it,  but 
will  lose  the  prize  of  immortality.  They  will  serve  God 
in  his  temple,  and  stand  before  the  throne,  having  palms  in 
their  hands  (Rev,  7  :  9-17);  but  though  that  will  be  glori- 
ous, it  will  not  be  so  glorious  as  the  position  of  the  **  little 
flock**  of  overcomers,  who  will  be  kings  and  priests  unto 
God,  seated  with  Jesus  in  the  throne  as  his  bride  and  joint- 
heir,  and  with  him  crowned  with  immortality. 

Ours  is  a  rugged,  steep,  narrow  way  v  and  were  it  not  lliat 
strength  is  furnished  for  each  successive  step  of  the  jour- 
ney, we  could  never  reach  the  goaL  But  our  Captain's 
word  is  encouraging  i  Be  of  good  cheer  ^  I  have  overcome; 
my  grace  is  sufficient  for  thee,  for  my  strength  is  made  per= 
fedt  in  weakness.  (John  16  ;  33 ;  2  Cor.  12  ;  9.)  The  diflfi- 
cnlties  of  this  way  are  to  adl  as  a  separating  principle  to 
^mBXiy  and  refine  a  **  peculiar  people  "  t®  fee    hdis  «f  God 


and  joint-heirs  with  Jesus  Chrkt.  ^'  In  view  of  these  things, 
let  us  come  boldly  to  the  throne  of  grace,  that  we  may  ob- 
tain mercy  and  find  grace  to  help  in  time  of  need,  while  we 
fight  the  good  fight  of  faith  and  lay  hold  on  "the  crown  of 
glory" — immortality,  the  divine  nature.— a  Tim.  4:8; 
X  Peter  5  :  4, 

THE  HIGHWAY  OF  HOIUNKSSo 

While  the  special  hope  of  the  Gospel  age  is  so  surpass- 
ingly glorious,  and  the  way  to  it  is  correspondingly  difiicult 
- — narrow  hedged  in  by  hardships  and  dangers  at  every 
step — ^so  that  /ew  find  it,  and  obtain  the  great  prize  at  its 
end,  the  new  order  of  things  in  the  age  to  come  is  to  be 
entirely  different.  As  a  different  hope  is  held  out,  so  also 
a  different  way  l^^^ds  to  it.  The  way  to  immortality  has 
been  a  way  which  required  the  sacrifice  of  the  otherwise 
lawful  and  proper  hopes,  ^mbit  ions  and  desires — the  sacri- 
fice forever  of  tiie  human  nature.  But  the  way  to  human 
perfe<5tion,  to  restitution,  he  hope  of  the  world,  requires 
only  the  putting  away  of  in  i  not  the  sacrifice  of  human 
rights  and  pnvil  ges,  but  their  proper  enjoyment.  It  will 
lead  to  p^i zonal  purification  and  restoration  to  the  image  of 
God  as  enjoyed  by  Adam  before  sin  entered  the  world. 

The  way  back  to  a6lual  human  perfe6tion  is  to  be  made 
very  plain  and  easy ;  so  plain  that  none  may  mistake  the 
way;  so  plain  that  "the  wayfaring  man,  and  those  unac- 
quainted therewith,  shall  aot  go  astray"  (Isa,  35:8. — 
Leesery,  so  \  lain  tha'-  no-e  will  need  to  teach  his  neighbor, 
saying.  Know  the  Lord,  for  all  shall  know  the  Lord  from 
the  least  unto  the  greatest.  (Jer.  31 :  34.)  Instead  of  be- 
ing a  narrow  way  that  few  can  find,  it  is  termed  " high- 
way," a  public  roadway — not  a  narrow,  steep^  rugged,  diffi- 
cult, hedged  by-way>  but  a  way  specially  prepared  tor  easy 
travel—  specially  arranged  for  the  convenience  and  comfort 


The  Plan  of  the  Ages. 


of  the  travelers.  Verses  8  and  9  show  that  it  is  a  public 
road,  open  to  all  the  redeemed — every  man.  Every  man 
for  whom  Christ  died,  who  will  recognize  and  avail  himself 
of  the  opportunities  and  blessings  purchased  by  the  pre- 
cious blood,  may  go  up  on  this  Highway  of  Holiness  to  the 
grand  goal  of  perfedl  restitution  to  human  perfe6tion  and 
everlasting  life. 

Nor  will  these  be  reckoned  justified  and  granted  a  reck- 
oned standing  of  holiness  and  perfection  in  the  sight  of 
God;  when  started  upon  this  highway  of  holiness  they 
may  go  up  thereon  to  aflual  perfe6lion,  as  a  result  of 
endeavor  and  o'^edience,  to  which  all  things  will  be  made 
favorable  by  their  Redeemer,  then  reigning  in  power. 
Each  individual  will,  according  to  his  necessities,  be  aided 
by  the  wise  and  perfect  administration  of  the  new  kingdom. 
This,  as  will  occur  to  some,  is  the  legitimate  result  of  the 
ransom.  Since  our  Lord,  the  man  Christ  Jesus,  gave  him- 
self a  ransom  for  all,  and  desires  all  to  come  to  a  knowledge  of 
the  truth,  and  thereby  to  adlual  perfe6lion,  why  does  he  not 
at  once  make  a  good  and  broad  highway  for  all?  Why  does 
he  not  remove  the  obstru6lions,  the  stumbling-stones,  the 
pitfalls  and  snares?  Why  not  help  the  sinner  back  to  full 
harmony  with  God,  instead  of  making  the  way  narrow, 
rugged,  thorny,  hard  to  find,  and  still  harder  to  walk  in? 
A  failure  rightly  to  divide  the  Word  of  truth,  and  to  see 
that  tiiC  present  narrow  way  leads  to  the  special  prize,  and 
is  for  the  trial  and  sele6lion  of  a  little  flock  of  joint-heirs, 
the  body  of  Christ,  which,  when  sele6led  and  exalted  with 
their  Head,  shall  bless  all  nations,  has  led  some  to  very  con- 
fused ideas  on  the  subje6t.  Failing  to  see  God's  plan,  many 
try  to  preach  a  highway  of  holiness,  an  easy  way  to  life, 
in  the  present  age,  when  no  such  way  exists,  and  they  con- 
fuse and  compromise  the  matter  to  fit  the  fa6ls  and  the 
Scriptures  with  their  mistaken  theories.    On  the  highway 


The  Three  Ways, 


soon  to  be  opened,  only  sinful  things  will  be  prohibited, 
while  those  who  travel  the  narrow  way  must  deny  themselves 
and  sacrifice  many  things  not  sinful,  as  well  as  war  contin- 
ually against  besetting  sins.  This  is  a  pathway  of  sacrifice, 
as  that  of  the  coming  age  is  to  be  a  highway  of  righteousness. 

Of  that  highway  it  is  significantly  stated  in  symbolic 
language  that  *'No  lion  shall  be  there,  nor  any  ravenous 
beast  shall  go  up  thereon;  it  shall  not  be  found  there." 
(Isa.  35  :  9.)  How  many  frightful  lions  are  now  in  the  way  of 
those  who  would  be  glad  to  forsake  sinful  ways,  and  to  pursue 
righteousness !  There  is  the  lion  of  a  degenerate  public  senti- 
ment, which  deters  many  from  venturing  to  obey  the  dic- 
tates of  conscience  in  matters  of  every-day  life — dress,  home 
and  business  arrangements,  etc.  The  lion  of  temptation 
to  strong  dT"ink  hinders  thousands  who  would  be  glad  to 
see  it  removed.  Prohibitionists  and  temperance  workers 
now  find  a  herculean  task  on  their  hands,  which  only  the 
authority  and  power  of  the  next  age  can  remove ;  and  the 
same  may  be  said  of  other  worthy  efforts  at  moral  reform. 
'*Nor  shall  any  ravenous  beast  go  up  thereon."  No  giant 
corporations,  organized  to  advance  selfish,  individual  inter- 
ests at  the  expense  of  the  general  good,  will  be  tolerated. 

They  shall  not  hurt  nor  destroy  in  all  my  holy  mountain  '* 
(kingdom)  saith  the  Lord.  (Isa.  11:9.)  Though  there  will 
be  difficulties  to  labor  against  in  overcoming  propensities 
to  evil,  etc.,  yet,  in  comparison  with  the  narrow  way  of  this 
age,  that  will  be  an  easy  way.  The  stones  (stumbling- 
stones)  shall  all  be  gathered  out,  and  the  standard  of  truth 
shall  be  lifted  up  for  the  people.  (Isa.  62 :  10.)  Ignorance 
and  superstition  will  be  things  of  the  past,  and  righteous- 
ness will  receive  its  due  reward,  while  to  evil  will  be  meted 
out  its  just  deserts.  (Mai.  3: 15, 18.)  By  wholesome  chas- 
tisements, fitting  encouragements  and  plain  instrucftions, 
as  returned  prodigals,  mankind  will  be  trained  and  disci- 


2l8 


The  Plan  of  the  Ages, 


plined  up  to  the  grand  perfe6lion  from  which  father  Adam 
fell.  Thus  the  ransomed  of  the  Lord  shall  return 
[from  destru6lion,  by  the  grand  highway  of  holiness] 
.  .  .  with  songs  and  everlasting  joy  upon  their  heads ;  they 
shall  obtain  joy  and  gladness,  and  sorrow  and  sighing  shall 
flee  away."  (Isa.  35  :  10.)  Our  Lord  referred  to  but  two  of 
these  ways,  because  the  third  was  not  yet  due  to  be  opened 
up — ^just  as  when  announcing  the  good  tidings  he  said, 
**This  Scripture  is  fulfilled  in  your  ears,"  but  omitted  men- 
tioning the  **day  of  vengeance,"  because  it  was  not  then 
due.  (Compare  Luke  4:19  and  Isa.  61 :  2.}  Now,  however, 
as  the  narrow  way  draws  to  a  close,  the  grand  highway  of 
righteousness  begins  to  be  seen  more  and  more  distindlly, 
in  the  light  of  the  dawning  day.' 

Thus  we  have  found  a  Broad  Road,"  on  which  at  pres- 
ent the  masses  of  mankind  travel,  deluded  by  the  **  prince 
of  this  world, ' '  and  led  by  perverted  tastes.  We  have  found 
that  it  was  opened  up  and  that  our  race  was  started  in  its  head- 
long course  upon  it  by  ^^one  man' s  disobedience. ' '  We  have 
found  that  the  "Highway  of  Holiness"  is  to  be  opened  up 
by  our  Lord,  who  gave  himself  a  ransom  for  all  and  re- 
deemed all  from  the  destruction  to  which  the  Broad 
Road"  leads,  and  that  it  will,  in  due  time,  be  accessible 
and  easy  for  all  the  redeemed  ones  whom  he  bought  with  his 
own  precious  blood.  We  have  found,  furthermore,  that  the 
present  "Narrow  Way,"  opened  up  by  the  merit  of  the 
same  precious  blood,  is  a  special  way  leading  to  a  special 
prize,  and  is  made  specially  narrow  and  difficult  as  a  test  and 
discipline  for  those  now  being  selecSled  to  be  made  partak- 
ers of  the  divine  nature  and  joint-heirs  with  our  Lord  Jesus 
in  the  Kingdom  of  glory  soon  to  be  revealed  for  the  bless- 
ing of  all.  Such  as  have  this  hope — who  see  this  prize — 
may  count  all  other  hopes  as  but  loss  and  dross  ir^  com- 
parison.— Phil.  3:8-15. 


STUDY  XII. 


EXPLANATION  OF  CHART  REPRESENTING  THE  PLAN 


The  Agss.— Thb  Harvksts.— Planes  of  Actual  and  Reckoned  Standing. 
The  CouRSB  of  our  Lord  Jesus. — The  Course  of  His  Followers. — Threb 
Classes  in  the  Nominal  Church. — Separation  in  the  Harvest. — Thb 
Anointed  Class  Glorified. — The  Great  Tribulation  Class. — The  Takbs 
BuRMBO. — Thb  World  Blessed. — The  Outcome  Glorious. 


S  the  frontispiece  of  this  volume  we  give  a  chart  repre- 


senting  the  plan  of  God  for  the  world's  salvation.  By 
it  we  have  sought  to  aid  the  mind,  through  the  eye,  in 
understanding  something  of  the  progressive  character  ot 
God's  plan,  and  the  progressive  steps  which  must  be  taken 
by  all  who  ever  attain  the  complete  "change"  from  the 
human  to  the  divine  nature. 

First,  we  have  an  outline  of  the  three  great  dispensa- 
tions, A,  B,  C — the  first  of  these,  A,  lasting  from  man's  crea- 
tion to  the  flood ;  the  second,  B,  from  the  flood  to  the  com- 
mencement of  the  Millennial  reign  of  Christ,  at  his  sec- 
ond advent ;  and  the  third,  or  Dispensation  of  the  Ful- 
ness of  Times,"  C,  lasting  from  the  beginning  of  Christ's 
reign  for  "ages  to  come."  (Eph.  i  :  lo;  2:7.)  These 
three  great  dispensations  are  frequently  referred  to  in  the 
Scriptures:  A  is  called  "the  world  that  was;"  B  by  our 
Lord  Jesus  is  called  "this  world,"  by  Paul  "the  present 
evil  world,"  by  Peter  "the  world  that  now  is."  C  is  called 
"the  world  to  come,  wherein  dwelleth  righteousness,"  in 
contrast  with  the  present  evil  world.  Now  evil  rules  and  the 
righteous  suffer,  while  in  the  world  to  come  this  order  is 
to  be  reversed :  righteousness  will  rule  and  evil-doers  will 
suffer,  and  finally  all  evil  will  be  destroyed. 


OF  THE  AGES. 


219 


S20 


The  Plan  of  the  Ages. 


In  each  of  these  three  great  dispensations,  epochs  or 
"worlds  "  God's  plan  with  reference  to  men  has  a  distinct 
and  separate  outline  yet  each  is  but  a  part  of  the  one 
great  plan  which,  when  complete^  will  exhibit  the  divine 
wisdom — though  these  parts  considered  separately  fail  to 
show  their  deep  design.  Since  the  first  "world"  ("heav- 
ens and  earth,"  or  that  order  of  things)  passed  away  at 
the  time  of  the  flood,  it  follows  that  it  must  have  been  a 
different  order  from  "  this  present  evil  world ' '  of  which 
our  Lord  said  Satan  is  the  prince;  hence  the  prince  of 
this  present  evil  world  was  not  the  prince  of  the  world 
that  was  before  the  flood,  although  he  was  not  without  in- 
fluence then.  Several  scriptures  throw  light  on  God's  deal- 
ings during  that  time,  and  thus  give  a  clear  insight  into 
his  plan  as  a  whole.  The  thought  suggested  by  these  is 
that  the  first  "world,"  or  the  dispensation  before  the  flood, 
was  under  the  supervision  and  special  ministration  of  an- 
gels, who  were  permitted  to  try  what  they  could  do  to 
recover  the  fallen  and  degenerate  race.  Doubtless,  with 
God's  permission,  they  were  anxious  to  try  it ;  for  their 
interest  was  manifested  in  the  singing  and  shouting  for 
joy  over  the  works  of  creation,  (Job,  38  :  7.)  That  angels 
were  the  permitted  though  unsuccessful  rulers  of  that  first 
epoch  is  not  only  indicated  by  all  references  to  that  pe- 
riods but  it  may  reasonably  be  inferred  from  the  Apostle's 
remark  when,  contrasting  the  present  dispensation  with 
the  past  and  the  ftiture,  he  says  (Heb.  2 :  5),  "Unto  the 
angels  hath  he  not  put  in  subjection  the  world  to  come." 
No  \  that  world  is  to  be  under  the  control  of  the  Lord  Je- 
sus and  his  joint-heirs ;  and  hence  it  will  nqt  only  be  a 
more  righteous  administration  than  that  of  "the  present 
evil  world,"  but  it  will  also  be  more  successful  than  that 
of  the  first  world  or  dispensation  under  the  "ministration 
»f  angeis/'  whose  inability  to  reclaim  the  race  is  mamfes!!: 


Plan  of  the  Ages. 


from  the  fact  that  man's  wickedness  became  so  great  that 
God  in  his  wrath  and  righteous  indignation  destroyed  with 
a  flood  the  whole  of  the  race  then  living  with  the  excep- 
tion of  eight  persons. — Gen.  7  :  13. 

During  the  "present  evil  world,"  man  is  permitted  to 
try  governing  himself;  but  by  reason  of  the  fall  he  is 
under  the  control  of  Satan,  the  "prince  of  this  world,'* 
against  whose  secret  machinations  and  intrigues  he  has  vain- 
ly striven  in  his  efforts  at  self-government  during  the  long 
period  from  the  flood  to  the  present  time.  This  attempted 
reign  of  man  under  Satan  is  to  end  in  the  greatest  time  of 
trouble  the  world  has  ever  known.  And  thus  will  have 
been  proven  the  futility,  not  only  of  angelic  power  to  save 
the  race,  but  also  of  man's  own  eflbrts  to  reach  satisfa6lory 
conditions. 

The  second  of  these  great  dispensations,  B,  is  composed 
of  three  distinct  ages,  each  of  which,  as  a  progressive  step, 
leads  upward  and  onward  in  God's  plan. 

Age  Z>  was  the  one  during  which  God's  special  dealings 
were  with  such  patriarchs  as  Abraham,  Isaac  and  Jacob. 

Age  E  is  the  Jewish  Age,  or  the  period  following  the 
death  of  Jacob,  during  which  all  of  his  posterity  were  treat- 
ed by  God  as  his  special  charge — "his  people."  To  these 
he  showed  special  favors,  and  declared,  "  You  only  have  I 
known  (recognized  with  favor)  of  all  the  families  of  the 
earth."  (Amos  3  :  2.)  These,  as  a  nation,  were  typical  of 
the  Christian  Church,  the  "holy  nation,  the  peculiar  peo- 
ple. ' '  The  promises  made  to  them  were  typical  of  the  "  bet- 
ter promises"  made  to  us.  Their  journey  through  the 
wilderness  to  the  land  of  promise  was  typical  of  our  jour- 
ney through  the  wilderness  of  sin  to  the  heavenly  Canaan. 
Their  sacrifices  justified  them  typically,  not  really ;  for  the 
blood  of  bulls  and  goats  can  never  take  away  sin.  (Heb. 
10:  4,)   But  in  the  Gospel  Age,  i^,  we  have  the  "better 


933 


The  Plan  of  the  Ages, 


sacrifices/*  which  do  make  atonement  for  the  sins  of  the 
whole  world.  We  have  the  "royal  priesthood,"  composed 
of  all  those  who  offer  themselves  to  God  "  living  sacrifices," 
holy  and  acceptable,  through  Jesus  Christ,  who  is  the  Chief 
or  "High  Priest  of  our  profession.  "  (Heb.  3:1.)  In  the 
Gospel  age  we  find  the  realities  of  which  the  Jewish  age 
and  its  services  and  ordinances  were  shadows. — Heb.  10:  i. 

The  Gospel  age,  is  the  period  during  which  the  body 
of  Christ  is  called  out  of  the  world,  and  shown  by  faith 
the  crown  of  life,  and  the  exceeding  great  and  precious 
promises  whereby  (by  obedience  to  the  call  and  its  require- 
ments) they  may  become  partakers  of  the  divine  nature. 
(2  Pet.  1:4.)  Evil  is  still  permitted  to  reign  over  or  rule 
the  world,  in  order  that  by  contact  with  it  these  may  be 
tried  to  see  whether  they  are  willing  to  give  up  the  human 
nature  with  its  privileges  and  blessings,  a  living  sacrifice, 
being  made  conformable  to  Jesus'  death,  that  they  may  be 
accounted  worthy  to  be  in  his  likeness  in  the  resurrection. 
— Psa.  17  :  15. 

The  third  great  dispensation,  C,  is  to  be  composed  of 
many  ages — "The  Ages  to  Come."  The  first  of  these,  the 
Millennial  age,  is  the  only  one  concerning  which  we 
have  any  definite  information.  It  is  the  thousand  years 
during  which  Christ  will  reign  over  and  thereby  bless 
all  the  families  of  the  earth,  accomplishing  the  "restitu- 
tion of  all  things  spoken  by  the  mouth  of  all  the  holy 
prophets."  (Acts  3:19-21.)  During  that  age,  sin  and 
death  shall  be  forever  blotted  out;  for  "Christ  must  reign 
till  he  hath  put  all  enemies  under  his  feet.  .  .  .  The  last 
enemy  that  shall  be  destroyed  is  death" — Adamic  death, 
(i  Cor.  15  :  25,  26.)  That  will  be  the  great  reconstruction 
period.  Associated  with  Christ  Jesus  in  that  reign  will  be 
the  Church,  his  bride,  his  body,  even  as  he  promised,  say- 
ing, "To  him  that  overcometh  will  I  grant  to  sit  with 


Plan  of  the  Ages, 


223 


me  in  my  throne,  even  as  I  also  overcame,  and  am  set 
down  with  my  Father  in  his  throne." — Rev.  3:21. 

The  "Ages  to  Come,"  following  the  great  reconstruc- 
tion period,  are  to  be  ages  of  perfe6tion,  blessedness  and 
happiness,  regarding  the  work  of  which,  the  Scriptures  are 
silent.  It  is  enough  to  know,  at  this  distance,  that  they 
will  be  ages  of  glory  and  blessing  under  divine  favor. 

Each  of  these  dispensations  has  its  distindl  seasons  for 
the  beginning  and  development  of  its  work,  and  each  ends 
with  a  harvest  manifesting  its  fruits.  The  harvest  at  the 
close  of  the  Jewish  age  was  a  period  of  forty  years,  lasting 
from  the  beginning  of  Jesus'  ministry,  when  he  was  anoint- 
ed of  God  by  the  Spirit  (Acts  10:  37,  38),  A.  D.  29,  until 
the  destruction  of  Jerusalem,  A.  D.  70.  In  this  harvest 
the  Jewish  age  ended  and  the  Gospel  age  began.  There 
was  a  lapping  of  these  dispensations,  as  represented  in  the 
diagram. 

The  Jewish  age  ended  in  a  measure  when,  at  the  end  of 
his  three  and  one-half  years'  ministry,  the  Lord  rejected  that 
nation,  saying,  "Your  house  is  left  unto  you  desolate.'* 
(Matt.  23  :  38.)  Yet  there  was  favor  shown  them  for  three 
and  one-half  years  after  this,  by  the  confining  to  them  of 
the  Gospel  call,  in  harmony  with  the  prophet's  declaration 
(Dan.  9  :  24-27)  regarding  seventy  weeks  (of  years)  of  fa- 
vor toward  them,  in  the  midst  of  the  last  of  which,  Mes- 
siah should  be  cut  off  [die],  but  not  for  himself.  "Christ 
died  [not  for  himself,  but]  for  our  sins,"  and  thus  caused 
the  sacrifice  and  the  oblation  to  cease,  in  the  midst  of  the 
week — three  and  one-half  years  before  the  expiration  of  the 
seventy  covenant  weeks  of  Jewish  favor.  When  the  true 
sacrifice  had  been  made,  of  course  the  typical  ones  could 
no  longer  be  recognized  by  Jehovah. 

There  was,  then,  a  fuller  sense  in  which  that  Jewish  age 
closed  with  the  end  of  the  seventieth  week,  or  three  and 


224  Plan  of  the  Ages. 

one-half  years  after  the  cross — after  which  the  gospel  was 
preached  to  the  Gentiles  also,  beginning  with  Cornelius. 
(A6ls  lo  :  45.)  This  ended  their  age  so  far  as  God's  favor 
toward  and  recognition  of  the  Jewish  church  was  con- 
cerned; their  national  existence  terminated  in  the  great 
time  of  trouble  which  followed. 

In  that  period  of  the  Jewish  harvest  the  Gospel  age  had 
its  beginning.  The  design  of  this  age  is  the  call,  devel- 
opment and  trial  of  the  Christ  of  God  " — Head  and  body. 
This  is  the  Spirit  dispensation ;  hence,  it  is  proper  to  say- 
that  the  Gospel  age  began  with  the  anointing  of  Jesus  *^  with 
the  Holy  Spirit  and  with  power  "  (A6ls  10  38  ;  Luke  3:22; 
4:1,  18)  at  the  time  of  his  baptism.  In  relation  to  the 
Church,  his  body,  it  commenced  three  and  a  half  years  later. 

A  "harvest"  constitutes  the  closing  period  of  the  Gos- 
pel age  also,  during  which  there  is  again  a  lapping  of  two 
ages — the  Gospel  age  ending,  and  the  Restitution  or  Mil- 
lennial age  beginning.  The  Gospel  age  closes  by  stages, 
as  did  its  pattern  or  ''shadow,"  the  Jewish  age.  As  there 
the  first  seven  years  of  the  harvest  were  devoted  in  a  special 
sense  to  a  work  in  and  for  Israel  after  the  flesh,  and  were 
years  of  favor,  so  here  we  find  a  similar  seven  years  indicated 
as  having  the  same  bearing  upon  the  Gospel  Church,  to  be 
followed  by  a  period  of  trouble  ('*fire")  upon  the  world, 
as  a  punishment  for  wickedness,  and  as  a  preparation  for  the 
reign  of  righteousness — of  which  more  again 

THE  PATH  TO  GLORY. 

K,  Z,  My  N,  P,  R,  each  represents  a  different  plane.  N 
is  the  plane  of  perfect  human  nature.  Adam  was  on  this 
plane  before  he  sinned ;  but  from  the  moment  of  disobedi- 
ence he  fell  to  the  depraved  or  sinful  plane,  on  which 
all  his  posterity  are  born.  This  corresponds  to  the  "  Broad 
Way  "  which  leads  to  destrudion.  P  represents  the  plane 
of  typical  justification,  reckoned  as  effedted  by  the  sacri- 


Plan  of  the  Ages, 


335 


fices  of  the  Law.  It  was  not  a6lual  perfe(5tion,  for  "the 
Law  made  nothing  perfect." — Heb.  7  :  19. 

N  represents  not  only  the  plane  of  human  perfedlion,  as 
once  occupied  by  the  perfe<5l  man,  Adam,  but  also  the 
standing  of  all  justified  persons.  Christ  died  for  our  sins, 
according  to  the  Scriptures,"  and  in  consequence  all  be- 
lievers in  Christ — all  who  accept  of  his  perfedl  and  finished 
work  as  their  justifier — are,  through  faith,  reckoned  of  God 
as  justified,  as  though  perfect  men,  as  though  they  had  never 
been  sinners.  In  God's  sight,  then,  all  who  accept  of  Christ 
as  their  Redeemer  are  reckonedly  on  the  plane  of  human 
perfeJli^n,  N.  This  is  the  only  standpoint  from  which  man 
niay  approach  God,  or  have  any  communion  with  him.  All 
on  this  plane  God  calls  sons — human  sons.  Adam  was  thus 
a  son  (Luke  3  :  38),  and  had  communion  before  he  became 
disobedient.  All  who  accept  of  our  Lord  Jesus*  finished 
ransom  work  are  counted  or  reckoned 2&  restored  to  primitive 
purity ;  and  in  consequence  they  have  fellowshijQ  Qr  com- 
munion with  God. 

During  the  Gospel  age  God  has  made  a  special  offer  to 
justified  human  beings,  telling  them  that  on  certain  con- 
ditions they  may  experience  a  change  of  nature,  that  they 
may  cease  to  be  earthly,  human  beings,  and  become  heavenly, 
spiritual  beings,  like  Christ,  their  Redeemer.  Some  be- 
lievers— ^justified  persons — are  satisfied  with  what  joy  and 
peace  they  have  through  believing  in  the  forgiveness  of 
their  sins,  and  so  do  not  heed  the  voice  which  calls  them 
to  come  up  higher.  Others,  moved  by  the  love  of  God  as 
shown  in  their  ransom  from  sin,  and  feeling  that  they  are 
not  their  own,  having  been  bought  with  a  price,  say,  Lord, 
what  wilt  thou  have  me  to  do?"  Srch  have  the  Lord's 
answer  through  Paul,  who  says,  "I  beseech  you,  brethren. 
by  the  mercies  of  God,  that  ye  present  your  bodies  a  living 
sacrifice  J  holy,  acceptable  to  God,  your  reasonable  service.*' 


226 


The  Flan  of  the  Ages- 


(Rom.  12  :  I.)  What  does  the  Apostle  mean  by  thus  urging 
the  presentation  of  ourselves  as  living  sacrifices  ?  He  means 
that  we  should  consecrate  to  God's  service  every  power  and 
talent  we  possess,  that  henceforth  we  may  live  not  for  self, 
nor  for  friends,  nor  for  family,  nor  for  the  world,  nor  for 
anything  else  but  for,  and  in  the  obedient  service  of,  him  who 
bought  us  with  his  own  precious  blood. 

But  since  God  would  not  accept  of  blemished  or  imper- 
fe6l  typical  sacrifices,  and  since  we  all  became  sinners 
through  Adam,  can  we  be  acceptable  sacrifices  ?  Paul  shows 
that  it  is  only  because  we  are  holy  that  we  are  acceptable  sac- 
rifices. We  are  not  holy  like  Jesus,  who  knew  no  sin,  for 
we  are  of  the  condemned  race ;  nor  yet  because  we  have 
entirely  succeeded  in  reaching  perfe6lion  of  conduct,  for 
wc  reckon  not  to  have  attained  that  perfe6lion  to  which  we 
are  called ;  but  we  have  this  treasure  in  (fragile  and  leaky) 
earthen  vessels,  that  the  glory  of  our  ultimate  perfedlion 
may  be  seen  to  be  of  God's  favor,  and  not  of  our  own 
ability.  But  our  holiness,  and  our  acceptableness  to  God 
as  sacrifices,  come  from  the  fadt  that  God  has  justified  us 
freely  from  all  sin,  through  our  faith  in  Christ's  sacrifice  on 
our  behalf. 

As  many  as  appreciate  and  obey  this  call  rejoice  to  be 
accounted  worthy  to  suffer  reproach  for  the  name  of  Christ, 
and  look  not  at  the  things  that  are  seen,  but  at  the  things 
that  are  not  seen — at  the  ''crown  of  life" — ''the  prize 
of  our  high-calling  in  Christ  Jesus"  and  "the  glory  that 
shall  be  revealed  in  us."  These,  from  the  moment  of 
consecration  to  God,  are  no  longer  reckoned  as  men,  but 
as  having  been  begotten  of  God  through  the  word  of 
truth — no  longer  human,  but  thenceforth  spiritual  chil- 
dren. They  are  now  one  step  nearer  the  prize  than  when 
they  first  believed.  But  their  spiritual  being  is  yet  imper- 
fed :  they  are  only  begotten^  not  yet  born  of  the  spirit. 


J*Af«  of  the  Aget. 


They  are  embryo  spiritual  children,  on  plane  Jf— the  plane 

of  spirit  begetting.  Because  begotten  of  the  Spirit,  they 
are  no  longer  reckoned  as  human,  but  as  spiritual ;  for  the 
human  nature,  once  theirs,  once  justified,  they  have  now 
given  up  or  reckoned  dead — a  living  sacrifice,  holy,  ac- 
ceptable to  and  accepted  of  God.  They  are  now  new  crea- 
tures in  Christ  Jesus :  old  things  (human  hopes,  will  and  am- 
bitions) have  passed  away,  and  all  things  have  become  new; 
for  ye  are  not  in  the  flesh,  but  in  the  spirit,  if  so  be  that 
the  Spirit  of  God  dwell  in  you. "  (2  Cor.  5:17;  Rom.  8:9.) 
If  you  have  been  begotten  of  the  Spirit,  *'ye  (as  human 
beings)  are  dead,  and  your  life  is  hid  with  Christ  in  God." 

Plane  Z  represents  the  condition  of  perfect  spiritual  h^- 
ing ;  but  before  plane  Z  can  be  reached,  the  conditions  of 
our  ")venant  must  be  carried  out.  It  is  one  thing  to  cov- 
enant with  God  that  we  will  be  dead  to  all  human  things,  and 
a  further  thing  to  perform  that  covenant  throughout  our  earth- 
ly career — keeping  the  *^body  under"  (dead),  keeping  our 
own  will  out  of  sight,  and  performing  only  the  Lord's  will. 
The  entrance  upon  plane Z  is  called  birt.i,  or  the  full  entrance 
into  life  as  a  spirit  being.  The  entire  Church  will  enter  on 
this  plane  when  gathered  out  (sele6led)  from  the  world 
in  the  "harvest"  or  end  of  the  Gospel  age.  The  "dead 
in  Christ  shall  rise  first."  Then  we,  who  are  alive  and 
remain,  shall  be  changed  in  a  moment — made  perfe6l  spirit- 
ual beings  with  bodies  like  unto  Christ's  glorious  body  (for 
"this  mortal  must  put  on  immortality").  Then,  that  which 
is  perfe(5t  having  come,  that  which  is  in  part  (the  begotten 
condition  with  the  various  hindrances  of  the  flesh  to  which 
we  are  now  subjedl)  shall  be  done  away. 

But  there  is  a  still  further  step  to  be  taken  beyond  a  per- 
fe(5lion  of  spiritual  being,  viz.,  to  "the  glory  that  shall  fol- 
low"— plane  K.  We  do  not  here  refer  to  a  glory  of  per- 
son, but  to  a  glory  of  power  or  office.    The  reaching  of 


The  Plan  of  the  Ages. 


plane  Z  brings  full  personal  glory ;  /.  <r, ,  glorious  being, 
like  unto  Chriat.  But  alter  we  are  thus  perfe6ted,  and  made 
entirely  like  our  Lord  and  Head,  we  are  to  be  associated 
with  him  in  the  ** glory"  of  power  and  office — to  sit  with 
him  in  his  throne,  even  as  he,  after  being  perfe6led  at  his 
resurre6lion,  was  exalted  to  the  right  hand  of  the  Majesty 
on  high.    Thus  shall  we  enter  everlasting  glory,  plane  K. 

Let  us  now  carefully  study  the  chart  and  note  its  illustra- 
tions of  the  various  features  of  the  plan  of  God.  In  these 
illustrations  we  use  the  pyramid  figure  to  represent  perfec- 
tion, because  of  its  fitness  and  because  of  evident  reference 
to  it  in  the  Scriptures. 

Adam  was  a  perfe6l  being,  pyramid  a.  Notice  its  posi- 
tion— on  plane  which  represents  human  perfe6lion.  On 
plane  i?,  the  plane  of  sin  and  imperfe6lion  or  the  de- 
praved plane,  the  topless  pyramid,  b,  an  imperfedl  figure, 
represents  fallen  Adam  and  his  posterity — depraved,  sinful 
and  condemned. 

Abraham  and  others  of  that  day,  justified  (/.  <f.,  reckoned 
perfe6l)  on  account  of  faith,  are  represented  by  a  pyramid 
{c)  on  plane  N.  Abraham  was  a  member  of  the  depraved 
human  family  and  by  nature  belonged  with  the  rest  on  plane 
R  ;  but  Paul  tells  us  that  Abraham  was  justified  by  faith ; 
that  is,  he  was  reckoned  of  God  a  sinless  and  perfect  man 
because  of  his  faith.  This,  in  God's  estimation,  lifted  him 
up  above  the  world  of  depraved  sinful  men  to  plane  N; 
and  though  adlually  still  imperfedl,  he  was  received  into  the 
favor  that  Adam  had  lost,  viz.,  communion  with  God  as  a 

friend."  (James  2  :  23.)  All  on  the  perfe6t  (sinless)  plane 
N  are  friends  of  God,  and  he  is  a  friend  of  theirs ;  but 
sinners  (on  plane  R)  are  at  enmity  against  God — "  enemies 
through  wicked  works." 

The  world  of  mankind  after  the  flood,  represented  hy 
figure  d,  was  still  on  plane  R — still  at  enmity,  where  it 


Plan  of  the  Ages, 


229 


continues  until  the  Gospel  Church  is  sele<5led  and  the  Mil- 
lennial age  begins. 

Israel  after  the  flesh,"  during  the  Jewish  age,  when  the 
typical  sacrifices  of  bulls  and  goats  cleansed  them  (not 
really,  but  typically,  "for  the  Law  made  nothing  perfedl " 
— Heb.  7:19),  were  typically  justified,  hence  they  are 
{e)  on  plane  P,  the  plane  of  typical  justification,  which 
lasted  from  the  giving  of  the  Law  at  Mount  Sinai  until 
Jesus  made  an  end  of  the  Law,  nailing  it  to  his  cross. 
There  the  typical  justification  ended  by  the  institution  of 
the  "better  sacrifices"  than  the  Jewish  types,  those  which 
a(5lually  "  take  away  the  sin  of  the  world  "  and  "  make  the 
comers  therevnto  [adlually]  perfect." — Heb.  10:  i. 

The  fire  of  trial  and  trouble  through  which  fleshly  Israel 
passed,  when  Jesus  was  present,  sifting  them  and  taking  out 
of  their  nominal  church  the  wheat,  the  "  Israelites  indeed," 
and  especially  u-hen,  after  the  separation  of  the  wheat,  he 
"burned  up  the  chaff  [the  refuse  part  of  that  system'\  with 
unquenchable  fire,"  is  illustrated  by  figure  f.  It  was  a  time 
of  trouble  which  they  were  powerless  to  avert.  See  Luke 
3:17,  21,  22;  I  Thess.  2  :  16. 

Jesus,  at  the  age  of  thirty  years,  was  a  perfe6l,  mature 
man  (;^),  having  left  the  glory  of  the  spiritual  condition 
and  become  a  man  in  order  that  he  (by  the  grace  of  God) 
should  taste  death  for  every  man.  The  justice  of  God's 
law  is  absolute :  an  eye  for  an  eye,  a  tooth  for  a  tooth  and 
a  life  for  a  life.  It  was  necessary  that  a  perfe6l  man  should 
die  for  mankind,  because  the  claims  of  justice  could  be  met 
in  no  other  way.  The  death  of  an  angel  could  no  more 
pay  the  penalty  and  release  man  than  could  the  death  of 
'  *  bulls  and  of  goats,  which  can  never  take  away  sin. "  There- 
fore, he  who  is  termed  "the  Beginning  of  the  creation  of 
God  "  became  a  man,  was  "  made  flesh,"  that  he  might  give 
that  ransom  (corresponding  price)  which  would  redeem 


^  Pian  &f  ihi  Ages. 


inankind.  He  must  have  been  a  perfect  man  else  he  could 
have  done  no  more  than  any  member  of  the  fallen  race 
to  pay  the  price.  He  was  ''holy,  harmless,  undefiled,  and 
separate  from  sinners.*'  He  took  '  he  same  form  or  like- 
ness which  sinners  have — "the  likeness  of  sinful  flesh** — - 
the  human  likeness.  But  he  took  that  likeness  in  its  per» 
fedlion  %  he  did  not  partake  of  its  sin  nor  did  he  share  its 
imperfedlion,  except  as  he  voluntarily  shared  the  sorrows 
and  pains  of  some  during  his  ministry,  taking  their  pains 
and  infirmities  as  he  imparted  to  them  his  vitality  and  health 
and  strength.  It  is  written  that  **  Himself  took  our  infirmi- 
ties and  bare  our  sicknesses  "  (Isa.  53:4),  and  **  virtue  [life, 
"vitality,  vigor]  went  out  of  him  and  healed  them  all.** — 
Mark  5  :  30 ;  Luke  6^19;  Matt.  8  :  16,  17. 

Being  found  in  fashion  as  a  (perfedl)  man,  he  humbled 
himself  and  became  obedient  unto  death.  He  presented 
himself  to  God,  saying,  ''Lo,  I  come  (in  the  volume  of  the 
lx)ok  it  is  written  of  me)  to  do  thy  will,  O  God  ** — and  sym- 
bolized this  consecration  by  a  baptism  in  water.  When  he 
thus  presented  himself,  consecrated  his  being,  his  offering 
was  holy  (pure)  and  acceptable  to  God,  who  showed  his 
acceptance  by  filling  him  with  his  Spirit  and  power — when 
the  Holy  Spirit  came  upon  him,  thus  anointing  himo 

This  filling  with  the  Spirit  was  the  begetting  to  a  new 
nature — the  divine — which  should  be  fully  developed  or 
born  when  he  had  fully  accomplished  the  offering — the  sac- 
rifice of  the  human  nature.  This  begetting  was  a  step  up 
from  human  conditions,  and  is  shown  by  pyramid  ^,  on  plane 
My  the  plane  of  spirit  begetting.  On  this  plane  Jesus  spent 
three  and  one-half  years  of  his  life — until  his  human  exist- 
ence ended  on  the  cross.  Then,  after  being  dead  three 
days,  he  was  raised  to  life — to  the  perfedlion  of  spirit  be- 
ing (/,  plane  Z),  born  of  the  Spirit — *'  the  first  born  from 
the  dead.'*    ''That  which  is  born  of  the  Spirit  is  spirit.** 


plan  qf  the  AgeSo 


Jesus,  therefore,  at  and  after  his  resurre^lion,  was  a  spirit — 
a  spirit  being,  and  no  longer  a  human  being  in  any  sense. 

True,  after  his  resurre6lion  he  had  power  to  appear,  and 
did  appear,  as  a  man,  in  order  that  he  might  teach  his  dis- 
ciples and  prove  to  them  that  he  was  no  longer  dead ;  but 
he  was  not  a  man,  and  was  no  longer  controlled  by  human 
conditions,  but  could  go  and  come  as  the  wind  (even  when 
the  doors  were  shut),  and  none  could  tell  whence  he  came 
or  whither  he  went.  "  So  is  every  one  that  is  dorn  of  the 
Spirit." — John  3:  8.    Compare  20:  19,  26. 

From  the  moment  of  his  consecration  to  sacrifice,  at  the 
time  of  his  baptism,  the  human  had  been  reckoned  dead — 
and  there  the  new  nature  was  reckoned  begun,  which  was 
completed  at  the  resurre6lion,  when  he  reached  the  perfe^ 
spirit  plane,  L — was  raised  a  spiritual  body. 

Forty  days  after  his  resurrection,  Jesus  ascended  to  the 
majesty  on  high — the  plane  of  divine  glory,  K  (pyramid 
During  the  Gospel  age  he  has  been  in  glory  (/),  "set  down 
with  the  Father  on  his  throne,"  and  Head  over  his  Church 
on  earth — her  dire6lor  and  guide.  During  this  entire  Gospel 
age  the  Church  has  been  in  process  of  development,  dis- 
cipline and  trial,  to  the  intent  that  in  the  end  or  harvest  of 
the  age  she  may  become  his  bride  and  jomt-heir.  Hence 
she  has  fellowship  in  his  sufferings,  that  she  may  be  also 
glorified  together  with  him  (plane  JC),  when  the  proper  time 
comes. 

The  steps  of  the  Church  to  glory  are  the  same  as  those 
of  her  Leader  and  Lord,  who  "hath  set  us  an  example  that 
we  should  walk  in  his  footsteps" — except  that  the  Church 
starts  from  a  lower  plane.  Our  Lord,  we  have  seen,  came 
into  the  world  on  the  plane  of  human  perfection^  while 
all  we  of  the  Adamic  race  are  on  a  lower  plane,  R — the 
plane  of  sin,  imperfection  and  enmity  against  God.  The 
first  thing  necessary  for  us,  then,  is  to  be  justified^  and  thus 


The  Plan  ef  the  AgeSo 


to  reach  plane  How  is  this  accomplished  ?  Is  it  by 
good  works  ?  No  ,  sinner?  can  do  no  good  works  We 
could  not  commend  ourselves  to  God,  so  "God  commend- 
ed his  love  toward  us,  m  that,  while  we  were  yet  smners, 
Christ  died  for  us. (Rom.  5:8.)  Then  the  condition  upon 
which  we  come  to  the  justified  or  perfect  human  plane  is 
that  Christ  died  for  our  sins,  redeemed  us  and  lifted  a*  up, 
through  faith  in  his  blood,"  to  the  perfedl  plane,  from 
which,  in  Adam,  we  fell.  We  are  justified  [lifted  to  plane 
iV]  by  faith."  And  deing  justified  dy  faiths  we  have 
peace  with  God  (Rom.  5:1),  and  are  no  longer  esteemed 
by  God  as  enemies,  but  as  justified  human  sons,  on  the 
same  plane  as  Adam  and  our  Lord  Jesus,  except  that  they 
were  a6lually  perfe6l,  while  we  are  merely  reckoned  so  by 
God  This  reckoned  justification  we  realize  through  faith 
in  God's  Word,  which  says,  Ye  are  "bought,"  "redeemed," 
"justified  freely  from  all  things."  We  stand  in  God's 
sight  blameless,  spotless  and  holy  in  the  robes  of  Christ's 
righteousness  imputed  to  us  by  faith.  Our  sins  he  consent- 
ed to  have  imputed  to  him,  that  he  might  bear  our  penalty 
for  us ,  and  he  died  on  our  behalf,  as  though  he  were  the 
sinner  His  righteousness  is  consequently  imputed  to  all 
who  accept  of  his  redemption,  and  brings  with  it  all  the 
rights  and  blessings  originally  possessed  before  sin  entered. 
It  restores  us  to  life  and  to  fellowship  with  God.  This  fel* 
lowship  we  may  have  at  once  by  the  exercise  of  faith,  and 
the  life  and  fuller  fellowship  and  joy  are  assured — in  God's 
*'due  time/* 

But  remember  that  while  justification  is  a  blessed  thing,  it 
does  not  change  our  nature*:  we  are  still  human  beings. 

*  The  word  nature  is  used  in  an  accommodated  sense  when  it  is  sdd 
of  a  man  that  he  is  ill-natured  Strictly  speaking,  no  man  is  evil  by 
nature.  Hiunan  nature  is  "very  good,"  an  earthly  image  of  the  divine 
oature.    bo  every  man  is  of  a  good  nature,  tne  di£&culty  being  that  this 


Plan  cf  the  Ages. 


333 


We  are  saved  from  the  wretched  state  of  sin  and  alienation 
from  God,  and  instead  of  being  human  sinners  we  are  hu- 
man  sons  \  and  now,  because  we  are  sons,  God  speaks  to 
us  as  such.  During  the  Gospel  age  ho  has  been  calling  for 
the  "little  flock"  of  joint-heirs,"  saying,  **Myson,  give 
me  thme  heart" — that  is,  give  yourself,  all  your  earthly 
powers,  your  will,  your  talents,  your  all,  to  me,  even  as  Jesus 
hath  set  you  an  example  ;  and  I  will  make  you  a  son  on  a 
higher  plane  than  the  human.  I  will  make  you  a  spiritual 
son,  with  a  spirit  body  like  the  risen  Jesus — "  the  ex- 
press image  of  the  Father's  person."  If  you  will  give  up  all 
of  the  earthly  hopes,  ambitions,  aims,  etc.,  consecrate  the 
human  nature  entirely,  and  use  it  up  in  my  service,  I  will 
give  you  a  higher  nature  than  the  rest  of  your  race ;  I  will 
make  you  a  partaker  of  the  divine  nature" — an  **heir  of 
God  and  a  joint -heir  with  Jesus  Christ,  if  so  be  that  you 
suffer  with  him,  that  you  may  be  also  glorified  XQg^\,\vtxy 

Those  who  rightly  value  this  prize  set  before  them  in  the 
gospel  gladly  lay  aside  every  weight  and  run  with  patience 
the  appointed  race,  that  they  may  win  it.  Our  works  were 
not  called  for  to  secure  our  justification :  our  Lord  Jesus 
did  all  the  work  that  could  be  done  to  that  end,  and  when, 
by  faith,  we  accepted  of  his  finished  work,  we  were  justified, 
lifted  to  plane  N  But  now,  if  we  would  go  further,  we 
cannot  go  without  works  True,  we  must  not  lose  our  faith, 
else  we  will  thereby  lose  our  justification  ;  but  being  justi- 
fied, and  continuing  in  faith,  we  are  able  (through  the  grace 
given  unto  us  by  our  begetting  of  the  Spirit;  to  do  works, 
to  bring  forth  fruit  acceptable  to  God.    And  God  requires 

good  nature  has  become  deprav«d.  It  is  then  unnatural  for  a  man  to  be 
evil,  brutal,  etc.,  and  natural  for  him  to  be  God-like  It  is  in  this,  its 
primary  sense,  that  we  use  the  word  nature^  above  We  are  justified  by 
Christ  to  a  full  return  to  all  the  privileges  and  blessings  of  our  human 
lature — the  earthly  image  oi  God. 


234 


The  Plan  of  the  Ages, 


this ;  for  it  is  the  sacrifice  we  covenanted  to  make.  God 
requires  that  we  show  our  appreciation  of  the  great  prize 
by  giving  all  that  we  have  and  are  for  it ;  not  to  men,  but 
to  God — a  sacrifice  holy  and,  through  Christ,  acceptable  to 
him— our  reasonable  service. 

When  we  present  all  these  things,  we  say :  Lord,  how 
wouldst  thou  have  me  deliver  this,  my  sacrifice,  my  time, 
talent,  influence,  etc.,  to  thee?  Then,  examining  God's 
Word  for  an  answer,  we  hear  his  voice  instru6ting  us  to  de- 
liver our  all  to  him  as  our  Lord  Jesus  did,  by  doing  good 
unto  all  men  as  we  have  opportunity,  especially  to  the  house- 
hold of  faith — serving  them  with  spiritual  or  with  natural  food, 
clothing  them  in  Christ's  righteousness  or  with  the  earthly 
raiment,  as  we  may  have  ability,  or  as  they  may  need. 
Having  consecrated  all,  we  are  begotten  of  the  Spirit,  we 
have  reached  plane  M;  and  now,  through  the  power  given 
unto  us  if  we  use  it,  we  will  be  able  to  perform  all  of  our 
covenant,  and  to  come  off  conquerors,  and  more  than  con- 
querors, through  (the  power  or  Spirit  of)  him  who  loved  us 
and  bought  us  with  his  own  precious  blood.  But,  thus  walk- 
ing in  the  footsteps  of  Jesus, 

"  Ne'er  think  the  victory  won, 

Nor  once  at  ease  sit  dowoi. 
Thine  arduous  work  will  not  be  done 

Till  thou  hast  gained  thy  crown." 

The  crown  will  be  won  when  we,  like  our  faithful  Brother 
Paul,  have  fought  a  good  fight  and  finished  the  course,  but 
not  sooner.  Until  then,  the  flame  and  incense  of  our  sac- 
rifice of  labor  and  service  must  ascend  daily — a  sacrifice 
of  sweet  odor  unto  God,  acceptable  through  Jesus  Christ, 
our  Lord. 

Those  of  this  overcoming  class  who  *^ sleep"  will  be 
raised  spirit  beings,  plane  Z,  and  those  of  the  same  class 
who  are  alive  and  remain  unto  the  coming  of  the  Lord  will 


Plan  of  the  Ages. 


be  "changed"  to  the  same  plane  of  spirit  being,  and  will 
not  sleep"  for  a  moment,  though  the  change"  will  ne- 
cessitate the  dissolution  of  the  earthen  vessel.  No  longer 
weak,  earthly,  mortal,  corruptible  beings,  these  will  then  be 
fiilly  born  of  the  Spirit — heavenly,  spiritual,  incorruptible, 
immortal  beings. — i  Cor.  15  :  44,  52. 

We  know  not  how  long  it  will  be  after  their  ''change," 
or  perfecting  as  spirit  beings  (plane  L ),  before  they,  as  a 
full  and  complete  company,  will  be  glorified  (plane  with 
the  Lord,  united  with  him  in  power  and  great  glory.  This 
unifying  and  full  glorification  of  the  entire  body  of  Christ 
with  the  Head  we  understand  to  be  the  ''marriage  of  the 
Lamb ' '  to  his  Bride,  when  she  shall  fully  enter  into  the 
joys  of  her  Lord. 

Look  agam  at  the  chart — n,  q  are  four  distindl 

classes  which  unitedly  represent  the  nominal  Gospel 
Church  as  a  whole,  claiming  to  be  the  body  of  Christ. 
Both  the  n  and  m  classes  are  on  the  spirit-begotten  plane, 
M.  These  two  classes  have  existed  together  throughout  the 
Gospel  age;  both  covenanted  with  God  to  become  living 
sacrifices ;  both  were  "accepted  in  the  beloved ' '  and  begot- 
ten by  the  Spirit  as  ^^new  creatures ^  The  difference  be- 
tween them  is  this :  n  represents  those  who  are  fulfilling 
their  covenant  and  are  dead  with  Christ  to  earthly  will,  aims 
and  ambitions,  while  m  represents  the  larger  company  of 
the  spirit-begotten  children  who  have  covenanted,  but  who, 
alas  !  shrink  back  from  the  performance  of  their  covenant. 
The  n  class  consists  of  the  overcomers  who  will  be  the  Bride 
of  Christ,  who  will  sit  with  the  Lord  in  his  throne  in  glory 
— plane  K.  This  is  the  "little  flock"  to  whom  it  is  the 
Father's  good  pleasure  to  give  the  Kingdom.  (Luke  12:32.) 
Those  of  the  m  class  shrink  from  the  death  of  the  human 
will,  but  God  still  loves  them,  and  therefore  will  bring  them 
by  the  way  of  adversity  and  trouble  to  plane  Z,  the  perfe6t 


The  Plan  of  t)u  Ages. 


spiritual  plane.  But  they  will  have  lost  the  right  to  plane 
the  throne  of  glory,  because  they  were  not  overcomers. 
If  we  prize  our  Father's  love,  if  we  desire  our  Lord's  ap- 
proval, if  we  aspire  to  be  members  of  his  body,  his  Bride, 
and  to  sit  in  his  throne,  we  must  fulfil  our  covenant  of  sac 
rifice  faithfully  and  willingly. 

The  majority  of  the  nominal  Church  is  represented  by 
section  /.  Notice  that  they  are  not  on  plane  but  on 
plane  N.  They  are  justified  but  not  san6lified.  They  are 
not  fully  consecrated  to  God,  and  not  begotten,  therefore, 
as  spirit  beings.  They  are  higher  than  the  world,  however, 
because  tley  accept  of  Jesus  as  their  ransom  from  sin;  but 
they  have  not  accepted  the  high-calling  of  this  age  to  be- 
come part  of  the  spiritual  family  of  God.  If  they  contin- 
ue in  faith  and  fully  submit  to  the  righteous  laws  of  Christ's 
Kingdom,  in  the  Times  of  Restitution,  they  will  finally 
attain  the  likeness  of  the  perfe6t  earthly  man,  Adam.  They 
will  completely  recover  all  that  was  lost  through  him.  They 
will  attain  the  same  human  perfed^ion,  mental,  moral  and 
physical,  and  will  again  be  in  the  image  of  God,  as  Adam 
was ;  for  to  all  this  they  were  redeemed.  And  their  position  of 
justification,  plane  N,  as  those  who  have  heard  and  believed 
in  the  salvation  through  Christ,  is  a  special  blessing  which 
they  by  faith  enjoy  sooner  than  the  general  world  (for  all 
shall  be  brought  to  an  accurate  knowledge  of  the  Truth,  in 
the  Millennial  age).  These,  however,  will  have  had  the 
advantage  of  an  earlier  start  and  some  progress  in  the  right 
dire(5lion.  But  class  /  fails  to  improve  the  real  benefit  of 
this  reckoned  justification  in  the  present  time.  It  is  granted 
now  for  the  special  purpose  of  enabling  some  to  make  the 
acceptable  sacrifice,  and  to  become  the  n  class  as  members 
of  "the  body  of  Christ."  Those  of  class  /  receive  the 
favor  ov  God  [justification]  ^'tn  vain''  (2  Cor.  6:  i):  they 
fail  to  use  it  to  go  on  and  present  themselves  acceptable 


Plan  of  the  Ages. 


237 


sacrifices,  during  this  time  in  which  sacrifices  are  acceptable 
to  God.  Those  of  this  class,  though  not  saints,"  not 
members  of  the  consecrated  **body,"  are  called  "breth- 
ren" by  the  Apostle.  (Rom.  12:1.)  In  the  same  sense  the 
entire  race,  when  restored,  will  forever  be  brethren  of  the 
Christ,  and  children  of  God,  though  of  a  different  nature. 
God  is  the  Father  of  all  in  harmony  with  him,  on  every 
plane  and  of  every  nature. 

Another  class  connected  with  the  nominal  Church,  which 
never  did  believe  in  Jesus  as  the  sacrifice  for  its  sins,  and 
which  consequently  is  not  justified — not  on  plane  N — is 
represented  below  plane  Ny  by  section  q.  These  are  wolves 
in  sheep's  clothing;"  yet  they  call  themselves  Christians, 
and  are  recognized  as  members  of  the  nominal  Church. 
They  are  not  truly  believers  in  Christ  as  their  Redeemer ; 
they  belong  to  plane  R ;  they  are  part  of  the  world,  and 
are  out  of  place  in  the  Church  and  a  great  injury  to  it.  In 
this  mixed  condition,  with  these  various  classes,  «,  w,/and 
q,  mingling  together  and  all  calling  themselves  Christians, 
the  Church  has  existed  throughout  the  Gospel  age.  As  our 
Lord  foretold,  the  nominal  kingdom  of  heaven  (the  nomi- 
nal Church)  is  like  a  field  sown  with  wheat  and  tares.  And 
he  said  he  would  "  let  both  grow  together  until  the  harvest " 
in  the  end  of  the  age.  In  the  time  of  harvest  he  will  say 
unto  the  reapers  (*' the  angels" — messengers).  Gather  to- 
gether the  tares  and  bind  them  in  bundles  to  bum  them, 
but  gather  the  wheat  into  my  barn. — Matt.  13  :  38,  41,  49. 

These  words  of  our  Lord  show  us  that  while  he  purposed 
that  both  should  grow  together  during  the  age,  and  be 
recognized  as  members  of  the  nominal  Church,  he  also  pur- 
posed that  there  should  come  a  time  of  separation  between 
these  different  elements,  when  those  who  are  truly  the 
Church,  his  saints  («),  approved  and  owned  of  God,  should 
be  made  manifest.—  Matt.  13  :  39- 


The  Plan  of  the  Ages, 


During  tlie  Gospel  age  the  good  seed  has  been  growing, 
and  tares  or  counterfeits  also.  The  good  seed  is  the  chil- 
dren of  the  kingdom/*  the  spiritual  children,  classes;? and 
nty  while  "the  tares  are  the  children  of  the  wicked  one.'* 
All  of  class  q,  and  many  of  class  /,  are  therefore  "tares;'* 
for  **  no  man  can  serve  two  masters,"  and  "  his  servants  you 
are  to  whom  you  render  service.  * '  As  those  in  class  /  do  not 
consecrate  their  service  and  talents  to  the  Lord  that  bought 
them — a  reasonable  service — doubtless  they  give  much  of 
their  time  and  talent  really  in  opposition  to  God,  and  hence 
in  the  service  of  the  enemyc 

Now  notice  on  the  chart  the  harvest  or  end  of  the  Gos- 
pel age  %  notice  the  two  parts  into  which  it  is  divided — 
seven  years  and  thirty-three  years,  the  exacfl  parallel  of  the 
harvest  of  the  Jewish  agCe  This  harvest,  like  the  Jewish 
one,  IS  to  be  first  a  time  of  trial  and  sifting  upon  the  Church, 
and  afterward  a  time  of  wrath  or  pouring  out  of  the  "seven 
last  plagues ' '  upon  the  world,  including  the  nominal  Church. 
The  Jewish  Church  was  the  "shadow"  or  pattern  on  the 
fleshly  plane  of  all  that  the  Gospel  Church  enjoys  on  the 
spiritual  plane.  That  which  tried  fleshly  Israel  in  the  har- 
vest of  their  age  was  the  truth  then  presented  to  them. 
The  truth  then  due  was  the  sickle,  and  it  separated  the 
"  Israelites  indeed  "  from  the  nominal  Jewish  Church ;  and 
of  the  true  wheat  there  was  but  a  fragment  compared  to  the 
professors.  So  also  is  the  harvest  of  this  age.  The  har- 
vest of  the  Gospel  age,  like  that  of  the  Jewish  age,  is  under 
the  supervision  of  the  chief  reaper,  our  Lord  Jesus,  who 
must  then  be  present.  (Rev.  14 :  14.)  The  first  work  of  our 
Lord  in  the  harvest  of  this  age  will  be  to  separate  the  true 
from  the  false.  The  nominal  Church,  because  of  her  mixed 
condition,  the  Lord  calls  "  Babylon  " — confusion ;  and  the 
harvest  is  the  time  for  separating  the  different  classes  in 
the  nominal  Church,  and  for  ripening  and  perfecting  the  n 


Plan  of  the  Ages, 


class.  Wheat  will  be  separated  from  tares,  ripe  wheat 
from  unripe,  etc.  Those  in  class  «  are  a  "first  fruits"  of 
the  wheat,  and  after  being  separated  they  will,  in  due  time, 
become  Christ's  bride,  and  be  forever  with  and  like  her  Lord. 

The  separation  of  this  little  flock  from  Babylon  is  shown 
by  figure  s.    She  is  on  the  way  to  become  one  with  the 
Lord,  and  to  bear  his  name  and  share  his  glory.    The  glo- 
rified Christ,  Head  and  body,  is  shown  by  figure  w.  Fig- 
ures /,  u  and  V  represent  Babylon — the  nominal  Church — 
falling,  going  to  pieces  during  "the  time  of  trouble'*  in 
the  "day  of  our  Lord.**    Though  this  may  seem  to  be  a 
dreadful  thing,  yet  it  will  a6lually  be  of  great  advantage  to 
all  the  true  wheat.    Babylon  falls  because  she  is  not  what 
she  claims  to  be.    The  Church  nominal  contains  many  hyp- 
ocrites, who  have  associated  themselves  with  her  because 
of  her  honorable  standing  in  the  eyes  of  the  world,  and 
who,  by  their  condudl  are  making  Babylon  a  stench  in  the 
nostrils  of  the  world.    The  Lord  always  knew  their  real 
character,  but  according  to  his  purpose  he  lets  them  alone 
until  the  harvest,  when  he  will  "  gather  out  of  [or  from] 
his  kingdom  [true  Church,  and  bind  in  bundles]  all  things 
that  offend,  and  them  which  do  iniquity,  and  cast  them  into 
a  furnace  of  fire  [trouble,  destructive  to  their  nominal  sys- 
tem and  false  profession].  .  .  .  Then  ^hall  the  righteous 
[the  n  class]  shine  forth  as  the  sun  in  the  kingdom  of  their 
Father.  (Matt.  13:  41-43.)  The  trouble  coming  upon  the 
Church  will  be  occasioned  in  great  measure  by  the  growth 
of  Infidelity  and  Spiritism,  of  various  kinds,  which  will  be 
severe  trials  because  Babylon  holds  so  many  doctrines  con- 
trary to  God's  Word.    As      in  the  harvest  of  the  Jewish 
age  the  cross  of  Christ  was  to  the  Jew,  expedling  glory  and 
power,  a  stumbling  block,  and  to  the  worldly-wise  Greek, 
foolishness,  so  in  the  harvest  of  the  Gospel  age  it  will  again 
be  the  stone  of  stumbling  and  rock  of  offense. 


340 


The  Plan  of  fhe  Ageio 


Every  one  who  has  built  upon  Christ  anything  eke  than 
the  gold,  silver  and  precious  stones  of  truth,  and  a  chara<51:er 
consistent  therewith,  will  find  himself  sorely  beset  during 
the  time  of  wrath  fire  ")  ,  for  all  the  wood,  hay  and  stub- 
ble of  do(5lrine  and  pra6tice  will  be  consumed  Those  who 
have  built  properly^  and  who  consequently  possess  the  ap- 
proved chara6ler,  pre  represented  by  figure  ^vhile  rep- 
resents the  "great  company,"  begotten  of  the  Spintv  but 
who  have  built  with  wood,  hay  and  stubble — wheat,  but  not 
fully  npened  at  the  time  of  the  gathenng  o<  the  first 
fruits  (i)  They  (/)  lose  the  pnze  of  the  throne  and  the 
divine  nature,  but  will  finally  reach  birth  as  spirit  beings  of 
an  ordei  lower  than  the  divine  natureo  Though  these  are 
truly  consecrated,  they  are  overcome  by  the  worldly  spirit 
to  such  an  extent  that  they  fail  to  render  their  U\es  m  sac- 
rifice Even  in  "the  harvest,'*  while  the  living  members 
of  the  Bride  are  being  separated  from  others  by  the  truth, 
the  ears  of  others,  including  class  (,  will  be  dull  of  hear- 
ing They  will  be  slow  to  believe  and  slow  to  a<5l  in  that 
time  of  separation  They  will,  no  doubt,  be  greatly  dis- 
mayed when  they  afterward  realize  that  the  Bride  has  been 
completed  and  united  to  the  Lord,  and  that  they,  because 
so  listless  and  overcharged,  have  lost  that  great  prize ,  but 
the  beauty  of  God's  plan,  which  they  will  then  begin  to 
discern  as  one  of  love,  both  for  them  and  for  all  the  world 
of  mankind,  will  quite  overcome  their  grief,  and  they  will 
shout  ** Alleluia »  for  the  Lx)rd  God  omnipotent  reignethc 
Let  us  be  glad,  and  rejoice,  and  give  honor  to  him,  for  the 
marriage  of  the  Lamb  is  come,  and  his  wife  hath  made 
herself  ready  "  (Rev  19:6,  7  )  Notice,  too,  the  abundant 
provision  of  the  Lord  the  message  is  sent  to  them — ^ Though 
you  tre  not  the  Bride  of  the  Lamb  you  may  be  present  at 
the  mamage  supper  — Blessed  are  they  which  are  called 
«into  the  mamage  supper  ot  the  Lamb  "  (Verse  9.)  Thi» 


I^lan  ef  tkt  Ages, 


company  will,  in  due  time,  through  the  Lord's  chastise- 
ments, come  fully  into  harmony  with  him  and  his  plan,  and 
will  wash  their  robes,  that  they  may  ultimately  reach  a  posi- 
tion next  to  the  Bride— ^,  on  the  spiritual  plane,  Z. — 
Rev.  7:  14,  15. 

The  time  of  trouble,  as  it  will  afre<5l  the  world,  will  be 
sd'ter  Babylon  has  begun  to  fall  and  disintegrate.  It  will 
be  an  overturning  of  all  human  society  and  governments, 
preparing  the  world  for  the  reign  of  righteousness.  During 
the  time  of  trouble,  fleshly  Israel  (^),  which  was  cast  off  until 
the  fulness  of  the  Gentiles  be  come  in,  will  be  restored  to 
God'j»  favor,  and  the  Gospel  Church,  or  spiritual  Israel,  will 
be  completed  and  glorified.  During  the  Millennial  age 
Israel  will  be  the  chief  nation  of  earth,  at  the  head  of  all 
on  the  earthly  plane  of  being,  into  oneness  and  harmony 
with  which  all  the  obedient  will  be  gradually  drawn. 

Their  restoration  to  perfe6t  human  nature,  as  well  as  that  of 
the  world  in  general,  will  be  a  gradual  work,  requiring  all  of 
the  Millennial  age  for  its  full  accomphshment.  During  that 
thousand  years*  reign  of  Christ,  the  results  of  Adamic  death 
will  be  gradually  swallowed  up  or  destroyed.  Its  various  stages 
— sickness,  pain  and  weakness,  as  well  as  the  tomb — will 
yield  obedience  to  the  Great  Restorer's  power,  until  at  the 
end  of  that  age  the  great  pyramid  of  our  chart  will  be 
complete.  The  Christ  {x)  will  be  the  head  of  all  things 
— of  the  great  company,  of  angels,  and  of  men — next 
to  the  Father;  next  in  order  or  rank  will  be  the  great 
company,  spirit  beings  (7  ),  and  next,  angels;  then  Israel 
after  the  flesh  (2),  including  only  Israelites  indeed,  at  the 
head  of  earthly  nations ;  then  the  world  of  men  (a/),  re- 
stored to  perfedlion  of  being,  like  the  head  of  the  human 
race,  Adam,  before  he  sinned.  This  restoration  will  be  ac- 
complished gradually  during  the  Millennial  age — the  * 'times 
of  restitution,"    (Adts  3:  21.)    Some,  however,  will  be 


The  Plan  of  the  Ages. 


destroyed  from  among  the  people :  first,  all  who,  under  full 
light  and  opportunity,  for  one  hundred  years  refuse  to  make 
progress  toward  righteousness  and  perfe<5lion  (Isa.  6  5 :  20); 
and  second,  those  who,  having  progressed  to  perfection,  in 
a  final  testing  at  the  close  of  the  Millennium  prove  unfaith- 
ful (Rev.  20 :  9.)  Such  die  the  second  death,  from  which 
there  is  no  resurre<5lion  or  restitution  promised.  But  one 
full  individual  trial  is  provided.  But  one  ransom  will  ever 
be  given.    Christ  dieth  no  more. 

"When  we  look  at  our  Father's  great  plan  for  the  exalta- 
tion of  the  Church  and  the  blessing  through  it  of  Israel 
and  all  the  families  of  the  earth  by  a  restitution  of  all  things, 
it  reminds  us  of  the  song  of  the  angels :  **  Glory  to  God  in  the 
highest  \  on  earth,  peace,  good  will  toward  men  !'*  That 
will  be  the  consummation  of  God's  plan — "  the  gathering 
together  of  all  things  in  Christ."  Who  will  then  say  that 
God's  plan  has  been  a  failure?  Who  will  then  say  that  he 
has  not  overruled  evil  for  good,  and  made  the  wrath  of  both 
men  and  devils  to  praise  him  ? 

The  figure  of  a  pyramid  not  only  serves  well  the  purpose 
of  illustrating  perfe6l  beings,  but  it  continues  to  answer  the 
purpose  of  illustration  in  representing  the  oneness  of  the 
whole  creation,  as  in  the  fulfilment  of  God's  plan  it  will  be 
one  J  when  the  harmony  and  perfe(5lion  of  all  things  will 
be  attained  under  the  headship  of  Christ,  the  Head,  not 
only  of  the  Church  which  is  his  body,  but  also  of  all  things 
in  heaven  and  in  earth. — Eph.  i :  10. 

Christ  Jesus  was  the  beginning,'*  "the  head,*'  "the 
top-stone,"  the  "chief  (upper)  corner-stone  "  of  this  grand 
strudlure,  which  as  yet  is  only  commenced ;  and  into  har- 
mony with  the  lines  and  angles  of  the  top-stone  must  every 
under-stone  be  built.  No  matter  how  many  kinds  of  stones 
may  be  in  this  strudlure,  no  matter  how  many  distin<5l  na- 
tiu*es  there  may  be  among  God's  sons,  earthly  and  heavenly* 


Fkm  4  Ai  Ages. 


S43 


they  all,  to  be  everlastingly  acceptable  to  him,  must  be  con- 
formed to  the  image  of  his  Son.  All  who  wili  be  of  this 
building  must  partake  of  the  spirit  of  obedience  to  God,  and 
of  love  toward  him  and  all  his  creatures  (so  amply  illustrated 
in  Jesus),  the  fulhiment  of  the  law — Thou  shalt  love  the  Lord 
with  all  thy  heart,  mind,  soul  and  strength,  and  thy  neigh- 
bor as  thyselto 

In  the  process  (a«;  God's  Word  outlines  this  gathering  to- 
gether in  one  of  all  things,  both  heavenly  and  eartnly,  imder 
one  head),  Christ  Jesus,  the  head,  was  first  sele<5led ;  sec- 
ondly, the  Church,  which  is  his  body.  Angels  and  other 
spirit  classes  will  rank  next ;  then  the  worthies  of  Israel 
and  the  world.  Beginning  with  the  highest,  the  ordering 
shall  proceed  until  all  who  will  shall  have  been  brought 
into  harmony  and  oneness. 

One  peculiarity  is  that  this  tried,  chief,  corner  top-stone 
is  laid  first  and  called  a  foundation  sionCc  Thus  is  illus- 
trated the  fa(5l  that  the  foundation  of  all  hope  toward  God 
and  righteousness  is  laid,  not  on  the  earth,  but  in  the  heavens. 
And  those  built  under  it  and  united  to  this  heavenly  foun- 
dation are  held  to  it  by  heavenly  attra<5lions  and  laws. 
And  though  this  order  is  the  very  opposite  of  an  earthly 
building y  how  appropriate  that  the  stone  in  whose  likeness 
the  entire  structure  is  to  be  found  should  be  laid  first.  And 
how  appropriate  also  to  find  that  our  foundation  is  laid 
upward,  not  downward ;  and  that  we,  as  living  stones,  are 
built  up  into  him  in  all  things."  Thus  the  work  will 
progress  during  the  Millennial  age,  until  every  creature,  of 
every  nature,  in  heaven  and  in  earth,  will  be  praising  and 
serving  God  in  conformity  with  the  lines  of  perfect  obedi- 
ence. The  universe  will  then  be  clean ;  for  in  that  day 
"  It  shall  come  to  pass  that  the  soul  that  will  not  hear  that 
Prophet  shall  be  cut  off  from  among  the  people" — in  the 
second  death. — A6ls  3:22,  23. 


244 


THE  TABERNACLE  OF  THE  WHJDERNESS. 

The  same  lesson  shown  m  the  Chart  of  the  Ages  is  here 
taught  in  this  divinely  arranged  type^  the  lessons  ot  which 
will  be  more  fully  examined  subsequently.  We  place  it 
alongside,  that  the  different  pU  nes  <n  steps  to  the  Holy  of 
Holies  may  be  duly  noted  or  appreciated.  »  teaching  the 
same  steps  already  examined  in  detail  Outside  the  court 
of  the  tabernacle  lies  the  whole  world  in  »in,  on  the  de- 
praved plane,  R,  Entering  through  the  "gate"  into  the 
"court,"  we  become  believers  or  justified  persons,  on  plane 
N.  Those  who  go  forward  in  consecration  press  to  the 
door  of  the  Tabernacle,  and,  entering  in  (plane  J/),  become 
priests  They  are  strengthened  by  the  "shew  bread,"  en- 
lighcened  by  the  "candlestick"  and  enabled  to  offer  ac- 
ceptable incense  to  God  by  Jesus  Christ  at  the  "Golden 
Altar."  Finally,  in  the  first  resurre6lion,  they  enter  the 
perfe6l  spiritual  condition,  or  "Most  Holy"  (plane  L\ 
and  are  then  associated  with  Jesus  in  the  glory  of  tne  king, 
dom,  plane  K. 

THE  BLESSED  HOPE 

*«A  little  while,  earth's  fightings  will  be  ovcr| 
A  little  while,  her  tears  be  wiped  away ; 
A  little  while,  the  power  of  Jehovah 

Shall  turn  this  darkness  to  Millennial  Dayc 

^•A  little  while,  the  ills  that  now  o'erwhelm  meu 
Shall  to  the  memories  of  the  past  belong ; 
A  little  while,  the  love  that  once  redeemed  theoL 
Shall  change  their  weeping  into  grateful  song, 

« A  little  while!    Tis  ever  drawing  nearer— 
The  brighter  dawning  of  that  glorious  day. 
Praise  God,  the  light  is  hourly  growing  clearer. 
Shining  more  and  more  unto  the  perfect  day.^' 


STUDY  xra. 


THE  KINGDOMS  OF  THIS  WORLD. 

Th«  First  Dominion.— Its  Forfbiturb. — Its  Redhmption  and  Rbstorattok. 
— Tmb  Tvmcal  Kingdom  of  God.— The  Usurper.— Two  Phases  of  thb 
Prbsbnt  Dominion.— The  Powers  that  be.  Ordained  of  God. — Nebuchad- 
nbziar's  Vihw  of  Them. — Daniel's  View  and  Interpretation — The  King- 
doms of  this  World  viewed  from  another  Standpoint. — The  Proper  Rb- 

LATIOIfSHIP  of  thb  ChURCH  TO  PRESENT  GOVERNMENTS. — ThB  DiVINB  RiGHT 

OF  Kings  Briefly  Examined. — Claims  of  Christendom  Falsb. — A  Bbttbr 
Hofb  in  thb  Fifth  Uwivbrsal  Empire. 

TN  the  first  chapter  of  the  Divine  Revelation,  God  declares 
*-  his  purpose  concerning  his  earthly  creation  and  its 
government :  **  And  God  said,  Let  us  make  man  in  our  im- 
age, after  our  likeness,  and  let  them  have  dominion  over 
the  fish  of  the  sea,  and  over  the  fowl  of  the  air,  and  over 
the  cattle,  and  over  all  the  earth,  and  over  every  creeping 
thing  that  creepeth  upon  the  earth.  So  God  created  man 
in  his  own  image ;  in  the  image  of  God  created  he  him : 
male  and  female  created  he  them.  And  God  blessed  them. 
And  God  said  to  them,  Be  fruitful  and  multiply,  and  fill 
the  earth,  and  subdue  it;  and  have  dominion  over  the  fish 
of  the  sea,  and  over  the  fowl  of  the  air,  and  over  every 
living  thing  that  moveth  upon  the  earth." 

Thus  the  dominion  of  earth  was  placed  in  the  hands  of 
the  human  race  as  represented  in  the  first  man  Adam,  who 
was  perfedl,  and  therefore  fully  qualified  to  be  the  lord,  ruler 
or  king  of  earth.  This  commission  to  multiply,  and  fill, 
and  subdue,  and  have  dominion  over  the  earth  was  not  to 
Adam  alone,  but  to  all  mankind:  "Let  ^hem  have  domin- 
ion," etc.  Had  the  human  race  remained  perfect  and  sin- 
less, this  dominion  would  never  have  passed  out  of  its 
hands* 


The  Plan  of  the  Age$. 


It  will  be  noticed  that  in  this  commission  no  man  is 
given  dominion  or  authority  over  fellow-men,  but  the  whole 
race  is  given  dominion  over  the  earth,  to  cultivate  and  to 
make  use  of  its  products  for  the  common  good.  Not  only- 
its  vegetable  and  mineral  wealth  is  thus  placed  at  man's 
command,  but  also  all  its  varieties  of  animal  life  are  at  his 
disposal  and  for  his  service.  Had  the  race  remained  per- 
fe<5l  and  carried  out  this  original  design  of  the  Creator,  as 
it  grew  in  numbers  it  would  have  been  necessary  for  men 
to  consult  together,  and  to  systematize  their  efforts,  and  to 
devise  ways  and  means  for  the  just  and  wise  distribution  of 
the  common  blessings.  And  as,  in  the  course  of  time,  it 
would  have  been  impossible,  because  of  their  vast  numbers, 
to  meet  and  consult  together,  it  would  have  been  necessary 
for  various  classes  of  men  to  elect  certain  of  their  number 
to  represent  them,  to  voice  their  common  sentiments,  and 
to  a(5l  for  them.  And  if  all  men  were  perfect,  mentally, 
physically,  and  morally ;  if  every  man  loved  God  and  his 
regulations  supremely,  and  his  neighbor  as  himself,  there 
would  have  been  no  fri6lion  in  such  an  arrangement. 

Thus  seen,  the  original  design  of  the  Creator  for  earth's 
government  was  a  Republic  in  form,  a  government  in  which 
each  individual  would  share ;  in  which  every  man  would  be  a 
sovereign,  amply  qualified  in  every  particular  to  exercise  the 
duties  of  his  office  for  both  his  own  and  the  general  good. 

This  dominion  of  earth  conferred  upon  man  had  but 
one  contingency  upon  which  its  everlasting  continuance 
depended ;  and  that  was  that  this  divinely-conferred  ruler- 
ship  be  always  exercised  in  harmony  with  the  Supreme 
Ruler  of  the  universe,  whose  one  law,  briefly  stated,  is 
Love.  Love  is  the  fulfilling  of  the  law."  "Thoushalt 
love  the  Lord  thy  God  with  all  thy  heart,  and  with  all  thy 
soul,  and  with  all  thy  mind;  .  .  .  and  thou  shalt  love  thy 
neighbor  as  thyself." — Rom.  13 :  10;  Matt.  22  :  37-40. 


Kingdoms  of  this  World, 


«47 


Concerning  this  great  favor  conferred  upon  man,  David, 
praising  God,  says:  **Thou  madest  him  a  httle  lower  than 
the  angels;  thou  crownedst  him  with  glory  and  honor; 
thou  madest  him  to  have  dominion  over  the  works  of  thy 
hands."  (Psa.  8:5,6.)  This  dominion  given  to  man- 
kind in  the  person  of  Adam  was  the  first  establishment  of 
the  Kingdom  of  God  on  the  earth.  Man  thus  exercised 
dominion  as  God's  representative.  But  man's  disobedi- 
ence to  the  Supreme  Ruler  forfeited  not  only  his  life,  but 
also  all  his  rights  and  privileges  as  God's  representative  ruler 
of  earth.  He  was  thenceforth  a  rebel,  dethroned  and  con- 
demned to  death.  Then  speedily  the  kingdom  of  God  on 
earth  ceased,  and  has  not  since  been  established,  except  for 
a  short  time,  in  a  typical  manner,  in  Israel.  Although  in 
Eden  man  lost  his  right  to  life  and  dominion,  neither  was 
taken  from  him  suddenly ;  and  while  the  condemned  life  lasts 
man  is  permitted  to  exercise  the  dominion  of  earth  according 
to  his  own  ideas  and  ability,  until  God's  due  time  for  him 
whose  right  it  is  to  take  the  dominion  which  he  purchased. 

Our  Lord's  death  redeemed  or  purchased  not  only  man,  but 
ako  all  his  original  inheritance,  including  the  dominion  of 
earth.  Having  purchased  it,  the  title  is  now  in  him :  he 
is  now  the  rightful  heir,  and  in  due  time,  and  shortly,  he 
will  take  possession  of  his  purchase.  (Eph.  i  :  14.)  But  as 
he  bought  man  not  for  the  sake  of  holding  him  as  his 
slave,  but  that  he  might  restore  him  to  his  former  estate, 
so  with  the  dominion  of  earth:  he  purchased  it  and  all 
of  man's  original  blessings  for  the  purpose  of  restoring  them 
when  man  is  again  made  capable  of  exercising  them  in  har- 
mony with  the  will  of  God.  Hence  the  reign  of  Messiah 
on  earth  will  not  be  everlasting.  It  will  continue  only  until, 
by  his  strong  iron  rule,  he  will  have  put  down  all  rebellion 
and  insubordination,  and  restored  the  fallen  race  to  the  orig- 
inal perJedlion,  when  they  will  be  fully  capable  of  rightly 


248 


The  Plan  of  the  Ages. 


exercising  the  dominion  of  earth  as  originally  designed. 
When  thus  restored,  it  will  again  be  the  Kingdom  of  God 
on  earth,  under  man,  God's  appointed  representative. 

During  the  Jewish  age  God  organized  the  people  of  Israel 
as  his  kingdom,  under  Moses  and  the  Judges — a  sort  of  Re- 
public— but  it  was  typical  only.  And  the  more  despotic  rule 
afterward  established,  especially  under  David  and  Solomon, 
was  in  some  respe6ls  typical  of  the  kingdom  promised, 
when  Messiah  should  reign.  Unlike  the  surrounding  nations, 
Israel  had  Jehovah  for  their  King,  and  their  rulers  nominally 
served  under  him,  as  we  learn  from  Psa.  78  :  70,  71.  This 
is  quite  definitely  stated  in  2  Chron.  13:8  and  i  Chron. 
29  :  23,  where  Israel  is  called  "  the  Kingdom  of  the  Lord," 
and  where  it  is  said  that  Solomon  "sat  on  the  throne  of 
THE  LORD,  instead  of  David  his  father,"  who  sat  upon  or 
exercised  the  rule  of  the  same  throne  for  the  forty  years 
previous,  following  Saul,  the  first  king. 

When  the  people  of  Israel  transgressed  against  the  Lord,  he 
chastised  them  repeatedly,  until  finally  he  took  away  their 
kingdom  entirely.  In  the  days  of  Zedekiah,  the  last  who 
reigned  of  the  line  of  David,  the  scepter  of  royal  power  was  re- 
moved. There  the  typical  kingdom  of  God  was  overthrown. 

God's  decision  relative  to  the  matter  is  expressed  in  the 
words,  "Thou  profane,  wicked  prince  of  Israel,  whose  day 
is  come,  when  iniquity  shall  have  an  end.  Thus  saith  the 
Lord  God :  Remove  the  diadem,  and  take  olf  the  crown : 
this  shall  not  be  the  same.  ...  I  will  overturn,  overturn, 
overturn  it  \  and  it  shall  be  no  more,  until  he  come,  whose 
right  it  is;  and  I  will  give  it  him."  (Ezek.  21  :  25-27.) 
In  fulfilment  of  this  prophecy  the  king  of  Babylon  came 
against  Israel,  took  the  people  captive  and  removed  their 
king.  Though  afterward  restored  to  national  existence  by 
Cyrus  the  Mede,  they  were  subjects  and  tribute  payers  to 
the  successive  empires  of  Medo-Persia,  Greece  and  Rome, 


Kingdoms  of  this  World. 


249 


down  to  the  final  destrudlion  of  their  nationality,  A.  D.  70, 
since  which  time  they  have  been  scattered  among  all  nations. 

The  kingdom  of  Israel  is  the  only  one,  since  the  fall, 
which  God  ever  recognized  as  in  any  way  representing  his 
government,  laws,  etc.  There  had  been  many  nations  be- 
fore theirs,  but  no  other  could  rightfully  claim  God  as  its 
founder,  or  that  its  rulers  were  God's  representatives. 
When  the  diadem  was  taken  from  Zedekiah  and  the  king- 
dom of  Israel  was  overturned,  it  was  decreed  that  it  should 
remain  overturned  until  Christ,  the  rightful  heir  of  the 
world,  should  come  to  claim  it.  Thus,  inferentially,  all 
other  kingdoms  in  power  until  the  re-establishment  of  God's 
kingdom  are  branded  "kingdoms  of  this  world,"  under 
the  "prince  of  this  world;"  and  hence  any  claims  put 
forth  by  any  of  them  to  being  kingdoms  of  God  are  spuri- 
ous. Nor  was  this  Kingdom  of  God  "setup"  at  the 
first  advent  of  Christ.  (Luke  19  :  12.)  Then  and  since  then 
God  has  been  selecting  from  the  world  those  who  shall  be 
accounted  worthy  to  reign  with  Christ  as  joint-heirs  of 
that  throne.  Not  until  his  second  advent  will  Christ  take 
the  kingdom,  the  power  and  the  glory,  and  reign  Lord  of  all. 

All  other  kingdoms  than  that  of  Israel  are  Scripturally 
called  heathen  or  Gentile  kingdoms — "the  kingdoms  of 
this  world,"  under  the  "prince  of  this  worH" — Satan. 
The  removal  of  God's  kingdom  in  the  days  of  Zedekiah 
left  the  world  without  any  government  of  which  God  could 
approve,  or  whose  laws  or  affairs  he  specially  supervised. 
The  Gentile  governments  God  recognized  indiredlly,  in 
that  he  publicly  declares  his  decree  (Luke  21  :  24)  that  dur- 
ing the  interregnum  the  control  of  Jerusalem  and  the 
world  should  be  exercised  by  Gentile  governments. 

This  interregnum,  or  intervening  period  of  time  between 
the  removal  of  God's  scepter  and  government  and  the 
restoration  of  the  same  in  greater  power  and  glory  in 


25© 


The  Plan  of  the  Ages. 


Christ,  is  Scripturally  termed  The  Times  of  the  Gentiles.*' 
And  these  "times"  or  years,  during  which  the  "king- 
doms of  this  world"  are  permitted  to  rule,  are  fixed  and 
limited,  and  the  time  for  the  re-establishment  of  God's 
Kingdom  under  Messiah  is  equally  fixed  and  marked  in 
Scripture. 

Evil  as  these  Gentile  governments  have  been,  they  were 
permitted  or  "  ordained  of  God  "  for  a  wise  purpose.  (Rom. 
13:  I.)  Their  imperfe6tion  and  misrule  form  a  part  of 
the  general  lesson  on  the  exceeding  sinfulness  of  sin,  and 
prove  the  inability  of  fallen  man  to  govern  himself,  even 
to  his  own  satisfaction.  God  permits  them,  in  the  main, 
to  carry  out  their  own  purposes  as  they  may  be  able,  over- 
ruling them  only  when  they  would  interfere  with  his  plans. 
He  designs  that  eventually  all  shall  work  for  good,  and  that 
finally  even  the  "wrath  of  man  shall  praise  him."  The 
remainder,  that  would  work  no  good,  serve  no  purpose  or 
teach  no  lesson,  he  restrains. — Psa.  76 ;  10. 

Man's  inability  to  establish  a  perfect  government  is  at- 
tributable to  his  own  weaknesses  in  his  fallen,  depraved 
condition.  These  weaknesses,  which  of  themselves  would 
thwart  human  efforts  to  produce  a  perfe6t  government,  have 
also  been  taken  advantage  of  by  Satan,  who  first  tempted 
man  to  disloyalty  to  the  Supreme  Ruler.  Satan  has  con- 
tinually taken  advantage  of  man's  weaknesses,  made  good 
to  appear  evil,  and  evil  to  appear  good ;  and  he  has  mis- 
represented God's  character  and  plans  and  bhnded  men 
to  the  truth.  Thus  working  in  the  hearts  of  the  children 
of  disobedience  (Eph.  2  :  2),  he  has  led  them  captive  at  his 
will  and  made  himself  what  our  Lord  and  the  apostles  call 
him — the  prince  or  ruler  of  this  world.  (John  14:30; 
12:  31.)  He  is  not  the  prince  of  this  world  by  right,  but 
by  usurpation;  through  fraud  and  deception  and  control 
of  fallen  men.    It  is  because  he  is  a  usurper  that  he  will  be 


Kingdoms  of  this  WorM. 


summarily  deposed.  Had  he  a  real  title  as  prince  of  this 
world,  he  would  not  thus  be  dealt  with. 

Thus  it  will  be  seen  that  the  dominion  of  earth,  as  at 
present  exercised,  has  both  an  invisible  and  a  visible  phase. 
The  former  is  the  spiritual,  the  latter  the  human  phase — 
the  visible  earthly  kingdoms  measurably  under  the  control  of 
a  spiritual  prince,  Satan.  It  was  because  Satan  possessed 
such  control  that  he  could  offer  to  make  our  Lord  the 
supreme  visible  sovereign  of  the  earth  under  his  dire6lion. 
(Matt.  4 :  9.)  When  the  Times  of  the  Gentiles  expire,  both 
phases  of  the  present  dominion  will  terminate :  Satan  will  be 
bound  and  the  kingdoms  of  this  world  will  be  overthrown. 

The  fallen,  blinded,  groaning  creation  has  for  centuries 
plodded  along  its  weary  way,  defeated  at  every  step,  even 
its  best  endeavors  proving  fruitless,  yet  ever  hoping  that 
the  golden  age  dreamed  of  by  its  philosophers  was  at  hand. 
It  knows  not  that  a  still  greater  deliverance  than  that 
for  which  it  hopes  and  groans  is  to  come  through  the  de- 
spised Nazarene  and  his  followers,  who  as  the  Sons  of  God 
will  shortly  be  manifested  in  kingdom  power  for  its  de- 
liverance.— Rom.  8:  22,  19. 

In  order  that  his  children  should  not  be  in  darkness 
relative  to  his  permission  of  present  evil  governments  and 
concerning  his  ultimate  design  to  bring  in  a  better  govern- 
ment when  these  kingdoms,  under  his  overruling  provi- 
dence, shall  have  served  the  purpose  for  which  they  were 
permitted,  God  has  given  us,  through  his  prophets,  several 
grand  panoramic  views  of  the  kingdoms  of  this  world," 
each  time  showing,  for  jour  encouragement,  their  overthrow 
by  the  establishment  of  his  own  righteous  and  everlasting 
kingdom  under  the  Messiah,  the  Prince  of  Peace. 

That  man's  present  effort  to  exercise  dominion  is  not 
in  successful  defiance  of  Jehovah's  will  and  power,  but  by 
his  permission,  is  shown  by  God's  message  to  Nebuchad- 


25a 


77ie  Plan  of  the  Ages, 


nezzar,  wherein  God  gives  permission  to  rule,  until  the  time 
for  the  setting  up  of  Christ's  kingdom,  to  the  four  great  em- 
pires, Babylon,  Medo-Persia,  Greece  and  Rome.  (Dan.  2 : 
37-43.)  This  shows  where  this  lease  of  thedominion  will  end. 

As  we  now  glance  at  these  prophetic  views,  let  us  remem- 
ber that  they  begin  with  Babylon  at  the  time  of  the  over- 
throw of  the  kingdom  of  Israel,  the  typical  kingdom  of 
the  Lord. 

Nebuchadnezzar's  vision  of  earth's  governments. 

Among  those  things  written  aforetime  for  our  edifica- 
tion," that  we,  who  are  commanded  to  be  subje6l  to  the 
powers  that  be,  might  through  patience  and  comfort  of  the 
Scriptures  have  hope  (Rom.  I5:4;i3:i),  is  the  dream  of 
Nebuchadnezzar  and  its  divine  interpretation  through  the 
prophet. — Dan.  2  :  31-45. 

Daniel  explained  the  dream,  saying :  "Thou,  O  King, 
sawest,  and  behold  a  great  image.  This  great  image,  whose 
brightness  was  excellent,  stood  before  thee;  and  the  form 
thereof  was  terrible.  This  image's  head  was  of  fine  gold, 
his  breast  and  his  arms  of  silver,  his  belly  and  his  thighs  of 
brass,  his  legs  of  iron,  his  feet  part  of  iron  and  part  of 
clay.  Thou  sawest  till  that  a  stone  was  cut  out  without 
hands,  which  smote  the  image  upon  his  feet  that  were  oi 
iron  and  clay,  and  brake  them  to  pieces. 

"Then  was  the  iron,  the  clay,  the  brass,  the  silver  and 
the  gold  broken  to  pieces  together,  and  became  like  the  chafl 
of  the  summer  threshing-floors ;  and  the  wind  carried  them 
away,  that  no  place  was  found  for  them;  and  the  stone 
that  smote  the  image  became  a  great  mountain  and  filled 
the  whole  earth. 

"This  is  the  dream,  and  we  will  tell  the  interpretation 
thereof  before  the  king.  Thou,  O  king,  art  a  king  of  kings; 
for  the  God  of  heaven  hath  given  thee  a  kingdom,  po\^er, 


Kingdoms  of  this  World, 


253 


and  strength,  and  glory.  [There  the  Gentile  kingdoms, 
or  powers  that  be,  were  ordained  of  God.]  And  whereso- 
ever the  children  of  men  dwell,  the  beasts  of  the  field  and 
the  fowls  of  the  heaven  hath  he  given  into  thine  hand, 
and  hath  made  thee  niler  over  them  all.  Thou  art  this 
head  of  gold. 

"And  after  thee  shall  arise  another  kingdom  inferior  to 
thee  [silver],  and  another  third  kingdom  of  brass,  which 
shall  bear  rule  over  all  the  earth.  And  the  fourth  king- 
dom shall  be  strong  as  iron :  forasmuch  as  iron  breaketh 
in  pieces  and  subdueth  all  things ;  and  as  iron  that  break- 
eth all  these,  shall  it  break  in  pieces  and  bruise.  And 
whereas  thou  sawest  the  feet  and  toes,  part  of  potter's  clay 
and  part  of  iron,  the  kingdom  shall  be  mixed ;  but  there 
shall  be  in  it  of  the  strength  of  the  iron:  forasmuch  as 
thou  sawest  the  iron  mixed  with  the  miry  clay.  And  as 
the  toes  of  the  feet  were  part  of  iron  and  part  of  clay,  so 
the  kmgdom  shall  be  partly  strong  and  partly  brittle.** 

The  student  of  history  can  readily  trace,  among  the  many 
smaller  empires  of  earth  which  have  arisen,  the  four  above 
described  by  Daniel.  These  are  termed  universal  em- 
pires— Babylon,  first,  the  head  of  gold  (verse  38);  Medo- 
Persia,  conqueror  of  Babylon,  second,  the  breast  of  silver; 
Greece,  conqueror  of  Medo-Persia,  third,  the  belly  of 
brass ;  and  Rome,  fourth,  the  strong  kingdom,  the  iron 
legs  and  clay-mixed  feet.  Three  of  these  empires  had 
passed  away,  and  the  fourth,  the  Roman,  held  universal 
sway,  at  the  time  of  our  Lord's  birth,  as  we  read,  "There 
went  out  a  decree  from  Caesar  Augustus  that  all  the  world 
should  be  taxed." — Luke  2:1. 

The  iron  empire,  Rome,  was  by  far  the  strongest,  and 
endured  longer  than  its  predecessors.  In  fa(5l,  the  Roman 
Empire  still  continues,  as  represented  in  the  nations  of  Eu- 
rope.   This  division  is  represented  in  the  ten  toes  of  the 


ne  Plan  ^  Ages. 


image.  The  clay  element  blended  with  the  iron  in  the 
feet  represents  the  mixture  of  church  and  state.  This 
mixture  is  in  the  Scriptures  termed  Babylon" — confusion. 
As  we  shall  presently  see,  stone  is  the  symbol  of  the  true 
Kingdom  of  God,  and  Babylon  substituted  an  imitation 
of  stone — clay — which  it  has  united  with  the  fragmentary 
remains  of  the  [iron]  Roman  empire.  And  this  mixed  sys- 
tem— church  and  state — the  Church  Nominal  wedded  to  the 
kingdoms  of  this  world,  which  the  Lord  calls  Babylon,  con- 
fusion, presumes  to  call  itself  Christendom — Christ's  King- 
dom. Daniel  explains  : — Whereas  thou  sawest  iron  mixed 
with  miry  clay,  they  shall  mingle  themselves  with  the  seed 
of  men  [church  and  world  blend — Baby  Ion], but  they  shall  not 
cleave  one  to  another,  even  as  iron  is  not  mixed  with  clay.'* 
They  cannot  thoroughly  amalgamate.  **And  in  the  days 
of  these  kings  [the  kingdoms  represented  by  the  toes,  the 
so-called  ''Christian  kingdoms"  or  Christendom,"]  shall 
the  God  of  heaven  set  up  a  kingdom  which  shall  never  be 
destroyed;  and  the  kingdom  shall  not  be  left  to  other 
people,  but  it  shall  break  in  pieces  and  consume  all  these 
kingdoms;  and  it  shall  stand  forever." — Dan.  2:43,  44. 

Daniel  does  not  here  state  the  time  for  the  end  of  these 
Gentile  governments:  that  we  find  elsewhere;  but  every 
foretold  circumstance  indicates  that  to-day  the  end  is  nigh, 
even  at  the  doors.  The  Papal  system  has  long  claimed  that 
it  is  the  kingdom  which  the  God  of  heaven  here  promised  to 
set  up,  and  that,  in  fulfilment  of  this  prophecy,  it  did  break 
in  pieces  and  consume  all  other  kingdoms.  The  truth, 
however,  is  that  the  nominal  Church  merely  united  with 
earthly  empires  as  the  clay  with  the  iron,  and  that  Papacy 
never  was  the  true  Kingdom  of  God,  but  merely  a  counterfeit 
of  it.  One  of  the  best  evidences  that  Papacy  did  not  destroy 
and  consume  these  earthly  kingdoms  is  that  they  still  exist. 
And  now  that  the  miry  clay  has  become  dry  and  "brittle," 


Kingdoms  of  this  World, 


»55 


it  is  losing  its  adhesive  power,  and  the  iron  and  clay  show 
signs  of  dissolution,  and  will  quickly  crumble  when  smit- 
ten by  the  "  stone,"  the  irue  Kingdom. 

Continuing  his  interpretation,  Daniel  states:  Foras- 
much as  thou  sawest  that  the  stone  was  cut  out  of  the  moun- 
tain without  hands,  and  that  it  brake  in  pieces  the  iron, 
the  brass,  the  clay,  the  silver  and  the  gold,  the  great  God 
hath  made  known  to  the  king  what  shall  come  to  pass  here- 
after ;  and  the  dream  is  certain  and  the  interpretation 
thereof  sure." — Verse  45. 

The  stone  cut  out  of  the  mountain  without  hands,  which 
smites  and  scatters  the  Gentile  powers,  represents  the  true 
Church,  the  Kingdom  of  God.  During  the  Gospel  age 
this  "stone"  kingdom  is  being  formed,  "cutout,"  carved 
and  shaped  for  its  future  position  and  greatness — not  by 
human  hands,  but  by  the  power  or  spirit  of  the  truth,  the 
invisible  power  of  Jehovah.  When  complete,  when  entire- 
ly cut  out.  it  will  smite  and  destroy  the  kingdoms  of  this 
world.  Not  the  people,  but  the  governments,  are  sym- 
bolized by  the  image,  and  these  are  to  be  destroyed  that 
the  people  may  be  delivered.  Our  Lord  Jesus  came  not 
to  destroy  men's  lives,  but  to  save  them. —  John  3:17. 

The  stone,  during  its  preparation,  while  being  cut  out, 
might  be  called  an  embryo  mountain,  in  view  of  its  future 
destiny ;  so,  too,  the  Church  could  be,  and  sometimes  is, 
called  the  Kingdom  of  God.  In  fa6l,  however,  the  stone 
does  not  become  the  mountain  until  it  has  smitten  the  im- 
age ;  and  so  the  Church,  in  the  full  sense,  will  become  the 
Kingdom  to  fill  the  whole  earth  when  "  the  day  of  the 
Lord,"  the  "  day  of  wrath  upon  the  nations"  or  "time  of 
trouble,"  will  be  over,  and  when  it  will  be  established  and 
all  other  dominions  have  become  subservient  to  it. 

Call  to  mind  now  the  promise  made  by  our  lord  *ud  the 
overcomers  of  the  Christian  Church:  "  To  him  that  ovtr- 


The  Plan  of  th/^  J^^es, 


Cometh  will  I  grant  to  sit  with  me  in  my  throne" — *'and 
he  that  overcometh  and  keepeth  my  works  unto  the  end, 
to  him  will  I  give  power  over  tlu  nations ;  and  he  shall 
rule  them  with  a  rod  of  iron  ;  as  the  vessels  of  a  potter  shall 
they  be  broken  to  shivers,  even  as  I  received  of  my  Father. ' ' 
(Rev.  3:21 ;  2:26,  27;  Psa.  2:8-12.)  When  the  iron  rod 
has  accomplished  the  work  of  destru6lion,  then  will  the 
hand  that  smote  be  turned  to  heal,  and  the  people  will  re- 
turn to  the  Lord,  and  he  shall  heal  them  (Isa.  19:22 ;  Jer. 
3:22,  23;  Hos.  6:1;  14:4;  Isa.  2:3),  giving  them  beauty 
for  ashes,  the  oil  of  joy  for  mourning  and  the  garment  of 
•^raise  for  the  spirit  of  heaviness. 

Daniel's  vision  of  earthly  governments. 

In  Nebuchadnezzar's  vision  we  see  the  empires  of  earth, 
as  viewed  from  the  world's  standpoint,  to  be  an  exhibition 
of  human  glory,  grandeur  and  power ;  though  in  it  we  also 
see  an  intimation  of  their  decay  and  final  destru(5lion,  as 
expressed  in  the  deterioration  from  gold  to  iron  and  clay. 

The  stone  class,  the  true  Church,  during  its  sele6lion  or 
taking  out  of  the  mountain,  has  been  esteemed  by  the 
world  as  of  no  value.  It  has  been  despised  and  reje6led 
of  men.  They  see  no  beauty  in  it  that  they  should  desire 
it.  The  world  loves,  admires,  , praises  and  defends  the  rulers 
and  governments  represented  in  this  great  image,  though 
it  has  been  continually  disappointed,  deceived,  wounded 
and  oppressed  by  them.  The  world  extols,  in  prose  and 
verse,  the  great  and  successful  agents  of  this  image,  its 
Alexanders,  Caesars,  Bonapartes  and  others,  whose  greatness 
showed  itself  in  the  slaughter  of  their  fellow  men,  and 
who,  in  their  lust  for  power,  made  millions  of  widows  and 
orphans.  And  such  is  still  the  spirit  which  exists  in  the 
**ten  toes  "of  the  image,  as  we  see  it  exhibited  to-day  in  their 
marshaled  hosts  of  more  than  twelve  millions  of  men  armed 


Kingdoms  of  this  World, 


257 


with  every  fiendish  device  of  modern  ingenuity,  to  slaugh- 
ter one  another  at  the  command  of  ''the  powers  that  be." 

The  proud  are  now  called  happy;  yea,  they  that  work 
wickedness  are  set  up  in  power.  (Mai.  3  :  15.)  Can  we  not 
see,  then,  that  thedestru(5lion  of  this  great  image  by  the  smit- 
ing of  the  stone,  and  the  establishment  of  God's  kingdom, 
mean  the  liberating  of  the  oppressed  and  the  blessing  of  all  ? 
Though  for  a  time  the  change  will  cause  disaster  and  trouble, 
it  will  finally  yield  the  peaceable  fruits  of  righteousness. 

But  now,  calling  to  mind  the  difference  of  standpoint, 
let  us  look  at  the  same  four  universal  empires  of  earth  from 
the  standpoint  of  God  and  those  in  harmony  with  him, 
as  portrayed  in  vision  to  the  beloved  prophet  Daniel. 
As  to  us  these  kingdoms  appear  inglorious  and  beastly,  so 
to  him  these  four  universal  empires  were  shown  as  four  great 
and  ravenous  wild  beasts.  And  to  his  view  the  coming 
Kingdom  of  God  (the  stone)  was  proportionally  grander  than 
as  seen  by  Nebuchadnezzar.  Daniel  says:  ''  I  saw  in  my 
vision  by  night,  and  behold  the  four  winds  of  heaven  strove 
upon  the  great  sea.  And  four  great  beasts  came  up  from 
the  sea,  diverse  one  from  another.  The  first  was  like  a 
lion  and  had  eagle's  wings;  .  .  .  and  behold  another  beast, 
a  second,  like  a  bear ;  .  .  .  and  lo  another,  like  a  leopard. 
.  .  .  After  this  I  saw  in  the  night  visions,  and  behold  a 
fourth  beast,  dreadful  and  terrible,  and  strong  exceedingly; 
and  it  had  great  iron  teeth.  It  devoured  and  brake  in 
pieces,  and  stamped  the  residue  with  the  feet  of  it;  and 
it  was  diverse  from  alL  the  beasts  that  were  before  it,  and 
it  had  ten  horns." — Dan.  7  :  2-7. 

The  details  relative  to  the  first  three  beasts  (Babylon  the 
lion,  Medo-Persia  the  bear,  and  Greece  the  leopard),  with 
their  heads,  feet,  wings,  etc.,  all  of  which  are  symbolic,  we 
pass  by,  as  of  less  importance  in  our  present  examination 
than  the  details  of  the  fourth  beast,  Rome, 
27 


The  Plan  of  the  Ages, 


Of  the  fourth  beasi,  Rome,  Daniel  says :  ''After  this  I 
saw  in  the  night  visions,  and  behold  a  fourth  beast,  dread- 
ful and  terrible,  and  strong  exceedingly ;  .  .  .  and  it  had 
ten  horns.  I  considered  the  horns,  and,  behold,  there 
came  up  among  them  another  little  horn,  before  whom 
there  were  three  of  the  first  horns  plucked  up  by  the  roots ; 
and,  behold,  in  this  horn  were  eyes,  like  the  eyes  of  man, 
and  a  mouth  speaking  great  things." — Dan.  7:7,  8. 

Here  the  Roman  Empire  is  shown ;  and  the  divisions  of 
its  power  are  shown  in  the  ten  horns,  a  horn  being  a  symbol 
of  power.  The  little  horn  which  arose  among  these,  and 
which  appropriated  the  power  of  three  of  them  to  itself, 
and  ruled  among  the  others,  represents  the  small  beginning 
and  gradual  rise  to  power  of  the  Church  of  Rome,  the 
Papal  power  or  horn.  As  it  rose  in  influence,  three  of  the 
divisions,  horns  or  powers  of  the  Roman  Empire  (the 
Heruli,  the  Eastern  Exarchate  and  the  Ostrogoths)  were 
plucked  out  of  the  way  to  make  room  for  its  establishment 
as  a  civil  power  or  horn.  This  last  specially  notable  horn. 
Papacy,  is  remarkable  for  its  eyes,  representing  intelligence, 
and  for  its  mouth — its  utterances,  its  claims,  etc. 

To  this  fourth  beast,  representing  Rome,  Daniel  gives  no 
descriptive  name.  While  the  others  are  described  as  lion- 
like, bear-like  and  leopard-like,  the  fourth  was  so  ferocious 
and  hideous  that  none  of  the  beasts  of  earth  could  be  com- 
pared with  it.  John  the  Revelator,  seeing  in  vision  the 
same  symbolic  beast  (government),  was  also  at  a  loss  for  a 
name  by  which  to  describe  it,  and  finally  gives  it  several. 
Among  others,  he  called  it  '*the  Devil."  (Rev.  12:9.) 
He  certainly  chose  an  appropriate  name  j  for  Rome,  when 
viewed  in  the  light  of  its  bloody  persecutions,  certainly  has 
been  the  most  devilish  of  all  earthly  governments.  Even 
in  its  change  from  Rome  Pagan  to  Rome  Papal  it  illustrated 
one  of  Satan's  chief  chara(5teristics  \  for  he  also  transforms 


Kingdoms  of  ihis  World, 


259 


himself  to  appear  as  an  angel  of  light  (2  Cor.  11  :  14),  as 
Rome  transformed  itself  from  heathenism  and  claimed  to 
be  Christian — the  Kingdom  of  Christ.* 

After  giving  some  details  regarding  this  last  or  Roman 
beast,  and  especially  of  its  peculiar  or  Papal  horn,  the 
Prophet  states  that  judgment  against  this  horn  would  be 
rendered,  and  it  would  begin  to  lose  its  dominion,  which 
would  be  consumed  by  gradual  process  until  the  beast  should 
be  destroyed. 

This  beast  or  Roman  Empire  in  its  horns  or  divisions  still 
exists,  and  will  be  slain  by  the  rising  of  the  masses  of  the 
people,  and  the  overthrow  of  governments,  in  the  ''Day 
of  the  Lord,"  preparatory  to  the  recognition  of  the  heav- 
enly rulership.  This  is  clearly  shown  from  other  Scrip- 
tures yet  to  be  examined.  However,  the  consuming  of  the 
Papal  horn  comes  first.  Its  power  and  influence  began  to 
consume  when  Napoleon  took  the  Pope  prisoner  to  France. 
Then,  when  neither  the  curses  of  the  Popes  nor  their  prayers 
delivered  them  from  Bonaparte's  power,  it  became  evident 
to  the  nations  that  the  divine  authority  and  power  claimed 
by  the  Papacy  were  without  foundation.  After  that,  the 
temporal  power  of  the  Papacy  waned  rapidly  until,  in  Sep- 
tember, 1870,  it  lost  the  last  vestige  of  its  temporal  power  at 
the  hands  of  Victor  Emmanuel. 

Nevertheless,  during  all  that  time  in  which  it  was  being 
''consumed,"  it  kept  uttering  its  great  swelling  words  of 
blasphemy,  its  last  great  utterance  being  in  1870,  when,  but 
a  few  months  before  its  overthrow,  it  made  the  declaration 
of  the  infallibility  of  the  Popes.    All  this  is  noted  in  the 

*  The  fact  that  Rome  is  called  "  the  Devil "  by  no  means  disproves  a 
personal  devil :  rather  the  reverse.  It  is  because  there  are  such  beasts 
as  lions,  bears  and  leopards,  with  known  characteristics,  that  govern- 
ments were  likened  to  them ;  and  so,  it  is  because  there  is  a  Devil,  with 
known  characteristics,  that  the  fourth  empire  is  likened  to  him. 


26o 


TJie  Flan  of  the  AgeSo 


prophecy :  "  I  beheld  then  [i.  e. ,  after  the  decree  against  this 
'  horn/  after  its  consumption  had  begun]  because  of  the  voice 
of  the  GREAT  WORDS  which  the  horn  spake." — Dan.  7:11. 

Thus  we  are  brought  down  in  history  to  our  own  day,  and 
made  to  see  that  the  thing  to  be  expe6ted,  so  far  as  the 
empires  of  the  earth  are  concerned,  is  their  utter  destruc- 
tion. The  next  thing  in  order  is  described  by  the  words, 
"  I  beheld  even  till  the  beast  was  slain  and  his  body  destroyed 
and  given  to  the  burning  flame."  The  slaying  and  burn- 
ing are  symbols,  as  well  as  the  beast  itself,  and  signify  the 
utter  and  hopeless  destru(5lion  of  present  organized  govern- 
ment. In  verse  1 2  the  prophet  notes  a  difference  between 
the  end  of  this  fourth  beast  and  its  predecessors.  They 
three  successively  (Babylon,  Persia  and  Greece)  had  their 
dominion  taken  from  them ;  they  ceased  to  hold  the  ruling 
power  of  earth ;  but  their  lives  as  nations  did  not  cease 
immediately.  Greece  and  Persia  still  have  some  life,  though 
it  is  long  centuries  since  universal  dominion  passed  from 
their  gr^sp.  Not  so,  however,  with  the  Roman  Empire,  the 
fourth  and  last  of  these  beasts.  It  will  lose  dominion  and 
life  at  once,  and  go  into  utter  destru6tion ;  and  with  it  the 
others  will  pass  away  also. — Daniel  2  :  35. 

No  matter  what  may  be  the  means  or  instrumentality 
used,  the  cause  of  this  fall  will  be  the  establishment  of  the 
Fifth  Universal  Empire  of  earth,  the  Kingdom  of  God, 
under  Christ,  whose  right  it  is  to  take  the  dominion.  The 
transfer  of  the  kingdom  from  the  fourth  beast,  which  for 
its  appointed  time  was  *^  ordained  of  God,"  to  the  fifth 
kingdom,  under  the  Messiah,  when  its  appointed  season  has 
come,  is  described  by  the  Prophet  in  these  words:  "And 
behold,  one  like  the  Son  of  man  came  with  the  clouds  of 
heaven,  and  came  to  the  Ancient  of  days,  and  they  brought 
him  near  before  him.  And  there  was  given  unto  him  [the 
Christ — head  and  body  complete]  dominion,  and  glory. 


Kingdoms  of  this  World. 


261 


and  a  kingdom,  that  all  people,  nations  and  languages 
should  serve  him.  His  dominion  is  an  everlasting  domin- 
ion which  shall  not  pass  away,  and  his  kingdom  that  which 
shall  not  be  destroyed."  This  the  angel  interpreted  to  mean 
that  "the  kingdom  and  dominion,  and  the  greatness  of  the 
kingdom  under  the  whole  heaven,  shall  be  given  to  the 
people  of  the  saints  of  the  Most  High,  whose  kingdom  is  an 
everlasting  kingdom;  and  all  dominions  shall  serve  and 
obey  him." — Dan.  7  :  13,  27. 

Thus  seen,  the  dominion  of  earth  is  to  be  placed  in  the 
hands  of  Christ  by  Jehovah  (**the  Ancient  of  days  "),  who 
shall  "put  all  things  under  his  feet."  (i  Cor.  15:27.) 
Thus  enthroned  over  God's  kingdom,  he  must  reign  until 
he  shall  have  put  down  all  authority  and  power  in  conflict 
with  the  will  and  law  of  Jehovah.  To  the  accomplishment 
of  this  great  mission,  the  overthrow  of  these  Gentile  gov- 
ernments is  first  necessary;  for  the  "kingdoms  of  this 
world,"  like  the  "prince  of  this  world,"  will  not  surren- 
der peaceably,  but  must  be  bound  and  restrained  by  force. 
And  thus  it  is  written,  "To  bind  their  kings  with  chains 
and  their  nobles  with  fetters  of  iron  ;  to  execute  upon  them 
the  judgment  written:  this  honor  have  all  his  saints. " — 
Psa.  149  :  8,  9. 

As  we  thus  view  present  governments  from  the  standpoint 
of  our  Lord  and  of  the  Prophet  Daniel,  and  realize  their 
ferocious,  destru6live,  beastly  and  selfish  chara6ler,  our 
hearts  long  for  the  end  of  Gentile  governments  and  joyfully 
look  forward  to  that  t)lessed  time  when  the  overcomers  of 
the  present  age  will  be  enthroned  with  their  Head,  to  rule, 
bless  and  restore  the  groaning  creation.  Surely  all  of  God's 
children  can  heartily  pray  with  their  Lord — "Thy  king- 
dom COME,  thy  will  be  done  on  earth  as  it  is  in  heaven." 

Each  of  these  governments  represented  in  the  image  and 
by  the  beasts  existed  before  it  came  into  power  as  the  uni- 


T%e  Plan  of  the  Ages, 


versal  empire.  So,  too,  with  the  true  Kingdom  of  God :  it 
has  long  existed  separate  from  the  world,  not  attempting 
rulership,  but  awaiting  its  time — the  time  appointed  by  the 
Ancient  of  days.  And,  like  the  others,  it  must  receive  its 
appointment  and  must  come  into  authority  or  be  "set  up" 
before  it  can  exercise  its  power  in  the  smiting  and  slaying 
of  the  beast  or  kingdom  preceding  it.  Hence  the  ap- 
propriateness of  the  statement,  "In  the  days  of  these 
kings  [while  they  still  have  power]  shall  the  God  of 
heaven  set  up  [establish  in  power  and  authority]  a  king- 
dom. ' '  And  after  it  is  set  up,  "  it  shall  break  in  pieces  and 
consume  all  these  kingdoms,  and  it  shall  stand  forever.'* 
(Dan.  2  :  44.)  Hence,  however  we  ma}  look  for  it,  we  must 
expe6l  God's  Kingdom  to  be  inaugurated  before  the  fall  of 
the  kingdoms  of  this  world,  and  that  its  power  and  smiting 
will  bring  their  overthrow. 

PRESENT  GOVERNMENTS  FROM  ANOTHER  STANDPOINT. 

Supreme  right  and  authority  to  rule  the  world  are  and  ever 
will  be  vested  in  the  Creator,  Jehovah,  no  matter  whom  he 
may  permit  or  authorize  to  have  subordinate  control.  Un- 
der the  imperfedlions  and  weaknesses  resulting  from  his 
disloyalty  to  the  King  of  kings,  Adam  soon  grew  weak  and 
helpless.  As  a  monarch  he  began  to  lose  the  power  by  which, 
at  first,  he  commanded  and  held  the  obedience  of  the  lower 
animals  by  the  strength  of  his  will.  He  lost  control  of 
himself  also,  so  that  when  he  would  do  good  his  weaknesses 
interfered  and  evil  was  present  with  him ;  and  the  good  he 
even  would  do  he  did  not  do,  and  the  evil  which  he  would 
not,  he  did. 

Hence,  while  making  no  attempt  to  excuse  our  rebel  race, 
we  can  sympathize  with  its  vain  efforts  to  govern  itself  and 
to  arrange  for  its  own  well-being.  And  something  can  be 
said  of  the  success  of  the  world  in  this  direction  \  for,  while 
recognizing  the  real  character  cf  these  beastly  governments, 


Kingdoms  of  this  World, 


263 


corrupt  though  they  have  been,  they  have  been  vastly 
superior  to  none — much  better  than  lawlessness  and  anarchy. 
Though  anarchy  would  probably  have  been  quite  acceptable 
to  the  prince  of  this  world,"  it  was  not  so  to  his  subjects, 
and  his  power  is  not  absolute:  it  is  limited  to  the  extent 
of  his  ability  to  operate  through  mankind ;  and  his  policy 
must  conform  in  great  measure  to  the  ideas,  passions  and 
prejudices  of  men.  Man's  idea  was  self-government  inde- 
pendent of  God ;  and  when  God  permitted  him  to  try  the 
experiment,  Satan  embraced  the  opportunity  to  extend  his 
influence  and  dominion.  Thus  it  was  by  wishing  to  forget 
God  (Rom.  1 :  28)  that  man  exposed  himself  to  the  influ- 
ence of  this  wily  and  powerful  though  unseen  foe  j  and 
therefore  he  has  ever  since  been  obliged  to  work  against  Sa- 
tan's machinations,  as  well  as  his  own  personal  weaknesses. 

This  being  the  case,  let  us  again  glance  at  the  kingdoms 
of  this  world,  viewing  them  now  as  the  effort  of  fallen 
humanity  to  govern  itself  independent  of  God.  Though 
individual  corruption  and  selfishness  have  turned  aside  the 
course  of  justice,  so  that  full  justice  has  seldom  been  meted 
out  to  any  under  the  kingdoms  of  this  world,  yet  the 
ostensible  obje6l  of  all  governments  ever  organized  among 
men  has  oeen  to  promote  justice  and  the  well-being  of  all 
the  people. 

To  what  extent  that  object  has  been  attained  is  another 
question ;  but  such  has  been  the  claim  of  all  governments, 
and  such  the  obje6l  qjf  the  people  governed  in  submitting 
to  and  supporting  them.  And  where  the  ends  of  justice 
have  been  greatly  ignored,  either  the  masses  have  been 
blinded  and  deceived  with  reference  to  them;  or  wars,  com- 
motions and  revolutions  have  been  the  result. 

The  dark  deeds  of  base  tyrants,  who  gained  positions  of 
power  in  the  governments  of  the  world,  did  not  represent 
the  laws  and  institutions  of  those  governments,  but  in  usurp- 


264 


The  Plan  of  the  Ages. 


ing  authority  and  turning  it  to  base  ends  they  gave  to  those 
governments  their  beastly  charadler.  Every  government 
has  had  a  majority  of  wise,  just  and  good  laws — laws  for 
the  prote6lion  of  life  and  property,  for  the  prote6lion  of 
domestic  and  commercial  interests,  for  the  punishment  of 
crime,  etc.  They  have  also  had  courts  of  appeal  in  mat- 
ters of  dispute,  where  justice  is  meted  out  to  some  extent, 
at  least ;  and  however  imperfe6l  those  in  office  may  be,  the 
advantage  and  necessity  for  such  institutions  is  apparent. 
Poor  as  these  governments  have  been,  without  them  the 
baser  element  of  society  would,  by  force  of  numbers,  have 
overcome  the  juster,  better  element. 

While,  therefore,  we  recognize  the  beastly  charadler  of 
these  governments,  as  rendered  so  by  the  exaltation  to 
power  of  a  majority  of  unrighteous  rulers,  through  the  in- 
trigues and  deceptions  of  Satan,  operating  through  man's 
weaknesses  and  depraved  tastes  and  ideas,  yet  we  recognize 
them  as  the  best  efforts  of  poor,  fallen  humanity  at 
governing  itself.  Century  after  century  God  has  allowed 
them  to  make  the  effort,  and  to  see  the  results.  But  after 
centuries  of  experiment,  the  results  are  as  far  from  satisfac- 
tory to-day  as  at  any  period  of  the  world's  history.  In 
fa6l,  the  dissatisfa6tion  is  more  general  and  widespread  than 
ever  before ;  not  because  there  is  more  oppression  and  in- 
justice than  ever,  but  because,  under  God's  arrangement, 
men's  eyes  are  being  opened  by  the  increase  of  knowledge. 

The  various  governments  which  have  been  established 
from  time  to  time  have  exhibited  the  average  ability  of  the 
people  represented  by  them  to  govern  themselves.  Even 
where  despotic  governments  have  existed,  the  fa6t  that  they 
have  been  tolerated  by  the  masses  proved  that  as  a  people 
they  were  not  capable  of  establishing  and  supporting  a  bet- 
ter government,  though  many  individuals  were  always, 
doubtless,  far  in  advance  of  the  average  standing. 


Kingdoms  of  this  World. 


265 


As  we  compare  the  condition  of  the  world  to-day  with 
its  condition  at  any  former  period,  we  find  a  marked  differ- 
ence in  the  sentiments  of  the  masses.  The  spirit  of  inde- 
pendence is  now  abroad,  and  men  are  not  so  easily  blind- 
folded, deceived  and  led  by  rulers  and  politicians,  and 
therefore  they  will  not  submit  to  the  yokes  of  former  days. 
This  change  of  public  sentiment  has  not  been  a  gradual 
one  from  the  very  beginning  of  man's  effort  to  govern  him- 
self, but  clearly  marked  only  as  far  back  as  the  sixteenth 
century ;  and  its  progress  has  been  most  rapid  within  the 
last  fifty  years.  This  change,  therefore,  is  not  the  result 
of  the  experience  of  past  ages,  but  is  the  natural  result  of 
the  recent  increase  and  general  diffusion  of  knowledge 
among  the  masses  of  mankind.  The  preparation  for  this 
general  diffusion  of  knowledge  began  with  the  invention  of 
printing,  about  1440  A.  D.,  and  the  consequent  multiplica- 
tion of  books  and  news  periodicals.  The  influence  of  this 
invention  in  the  general  public  enlightenment  began  to  be 
felt  about  the  sixteenth  century ;  and  the  progressive  steps 
since  that  time  all  are  acquainted  with.  The  general  edu- 
cation of  the  masses  has  become  popular,  aud  inventions 
and  discoveries  are  becoming  every-day  occurrences.  This 
increase  of  knowledge  among  men,  which  is  of  God's  ap- 
pointment, and  comes  to  pass  in  his  own  due  time,  is  one 
of  the  mighty  influences  which  are  now  at  work  binding 
Satan — curtailing  his  influence  and  circumscribing  his  power 
in  this  "Day  of  Preparation''^  for  the  setting  up  of  God's 
kingdom  in  the  earth. 

The  increase  of  knowledge  in  every  dire6lion  awakens  a 
feeling  of  self-respe6l  among  men,  and  a  realization  of  their 
natural  and  inalienable  rights,  which  they  will  not  long  per- 
mit to  be  ignored  or  despised  ;  rather,  they  will  go  to  an  op- 
posite extreme.  Glance  back  along  the  centuries  and  see  how 
the  nations  have  written  the  history  of  their  discontent  in 


266 


ITie  Plan  of  the  AgeSo 


blood.  And  the  prophets  declare  that  because  of  the  increase 
of  knowledge  a  still  more  general  and  wide-spread  dissatis- 
fadlion  will  finally  express  itself  in  a  world-wide  revolution, 
in  the  overthrow  of  all  law  and  order ;  that  anarchy  and  dis- 
tress upon  all  classes  will  be  the  result ;  but  that  in  the  midst 
of  this  confusion  the  God  of  heaven  will  set  up  his  King- 
dom, which  will  satisfy  the  desires  of  all  nations.  Wearied 
and  disheartened  with  their  own  failures,  and  finding  their 
last  and  greatest  efforts  resulting  in  anarchy,  men  will  gladly 
welcome  and  bow  before  the  heavenly  authority,  and  recog- 
nize its  strong  and  just  government.  Thus  man's  extrem- 
ity will  become  God's  opportunity,  and  ^'the  desire  of  all 
nations  shall  come" — the  Kingdom  of  God,  in  power  and 
great  glory. — Hag.  2:7. 

Knowing  this  to  be  the  purpose  of  God,  neither  Jesus 
nor  the  apostles  interfered  with  earthly  rulers  in  any  way. 
On  the  contrary,  they  taught  the  Church  to  submit 
to  these  powers,  even  though  they  often  suffered  under 
their  abuse  of  power.  They  taught  the  Church  to  obey  the 
laws,  and  to  respedl  those  in  authority  because  of  their 
office,  even  if  they  were  not  personally  worthy  of  esteem ; 
to  pay  their  appointed  taxes,  and,  except  where  they  con- 
fli6led  with  God's  laws  (Adts  4 :  19 ;  5  :  29),  to  offer  no  re- 
sistance to  any  established  law.  (Rom.  13:1-7;  Matt. 
22:  21.)  The  Lord  Jesus  and  the  apostles  and  the  early 
Church  were  all  law-abiding,  though  they  were  separate  from, 
and  took  no  share  in,  the  governments  of  this  world. 

Though  the  powers  that  be,  the  governments  of  this 
world,  were  ordained  or  arranged  for  by  God,  that  mankind 
might  gain  a  needed  experience  under  them,  yet  the  Church, 
the  consecrated  ones  who  aspire  to  office  in  the  coming 
Kingdom  of  God,  should  neither  covet  the  honors  and  the 
emoluments  of  office  in  the  kingdoms  of  this  world,  nor  should 
they  oppose  these  powers.   They  are  fellow  citizens  and  heirs 


Kingdoms  of  this  World. 


of  the  heavenly  kingdom  (Eph.  2  ;  19),  and  as  such  should 
claim  only  such  rights  and  privileges  under  the  kingdoms 
of  this  world  as  are  accorded  to  aliens.  Their  mission  is 
not  to  help  the  world  to  improve  its  present  condition,  nor 
to  have  anything  to  do  with  its  affairs  at  present.  To  at- 
tempt to  do  so  would  be  but  a  waste  of  effort ;  for  the 
world's  course  and  its  termination  are  both  clearly  defined 
in  the  Scriptures  and  are  fully  under  the  control  of  him 
who  in  his  own  time  will  give  us  the  kingdom.  The  influ- 
ence of  the  tme  Church  is  now  and  always  has  been  small 
— so  small  as  to  count  pra6lically  nothing  politically;  but 
however  great  it  might  appear,  we  should  follow  the  exam- 
ple and  teaching  of  our  Lord  and  the  apostles.  Knowing 
that  the  purpose  of  God  is  to  let  the  world  fully  test  its  own 
ability  to  govern  itself,  the  true  Church  should  not,  while 
in  it,  be  of  the  world.  The  saints  may  influence  the 
world  only  by  their  separateness  from  it,  by  letting  their 
//V/^/ shine;  and  thus  through  their  lives  the  spirit  of  truth 
REPROVES  the  world.  Thus — as  peaceable,  orderly  obeyers 
and  commenders  of  every  righteous  law,  reprovers  of  law- 
lessness and  sin,  and  pointers  forward  to  the  promised  King- 
dom of  God  and  the  blessings  to  be  expedted  under  it,  and 
not  by  the  method  commonly  adopted  of  mingling  in  pol- 
itics and  scheming  with  the  world  for  power,  and  thus  being 
drawn  into  wars  and  sins  and  the  general  degradation — 
in  glorious  chastity  should  the  prospe(5live  Bride  of  the 
Prince  of  Peace  be  a  power  for  good,  as  her  Lord's  repre- 
sentative in  the  world. 

The  Church  of  God  should  give  its  entire  attention  and 
effort  to  preaching  the  Kingdom  of  God,  and  to  the  ad- 
vancement of  the  interests  of  that  Kingdom  according  to 
the  plan  laid  down  in  the  Scriptures.  If  this  is  faithfully 
done,  there  will  be  no  time  nor  disposition  to  dabble  in  the 
politics  of  present  governments.    The  Lord  had  no  time  for 


268 


The  Flan  of  the  Ages. 


it ;  the  apostles  had  no  time  for  it ;  nor  have  any  of  the 
saints  who  are  following  their  example. 

The  early  Church,  shortly  after  the  death  of  the  apostles, 
fell  a  prey  to  this  very  temptation.  The  preaching  of  the 
coming  Kingdom  of  God,  which  would  displace  all  earthly 
kingdoms,  and  of  the  crucified  Christ  as  the  heir  of  that 
Kingdom,  was  unpopular,  and  brought  with  it  persecution, 
scorn  and  contempt.  But  some  thought  to  improve  on 
God's  plan,  and,  instead  of  suffering,  to  get  the  Church 
into  a  position  of  favor  with  the  world.  By  a  combination 
with  earthly  powers  they  succeeded.  As  a  result  Papacy 
was  developed,  and  in  time  became  the  mistress  and  queen 
of  nations. — Rev.  17  ;  3-5  ;  18  :  7. 

By  this  policy  everything  was  changed :  instead  of  suf- 
fering, came  honor ;  instead  of  humility,  came  pride ;  in- 
stead of  truth,  came  error;  and  instead  of  being  perse- 
cuted, she  became  the  persecutor  of  all  who  condemned  her 
new  and  illegal  honors.  Soon  she  began  to  invent  new 
theories  and  sophistries  to  justify  her  course,  first  deceiving 
herself,  and  then  the  nations,  into  the  belief  that  the  prom- 
ised millennial  reign  of  Christ  had  come,  and  that  Christ 
the  King  was  represented  by  her  popes,  who  reigned  over 
the  kings  of  the  earth  as  his  vicegerents.  Her  claims  were 
successful  in  deceiving  the  whole  world.  "  She  made  all 
nations  dnrnk^^  with  her  erroneous  do6trines  (Rev.  17  :  2), 
intimidating  them  by  teaching  that  eternal  torment  awaited 
all  who  resisted  her  claims.  Soon  the  kings  of  Europe  were 
crowned  or  deposed  by  her  edidl,  and  under  her  supposed 
authority. 

Thus  it  comes  that  the  kingdoms  of  Europe  to-day  claim 
to  be  Christian  kingdoms,  and  announce  that  their  sover- 
eigns reign  **by  the  grace  of  God,"  /.  e.,  through  appoint- 
ment of  either  Papacy  or  some  of  the  Protestant  se(5ts. 
For  though  the  Reformers  abandoned  many  of  Papacy's 


Kingdoms  of  /his  World. 


claims  to  ecclesiastical  jurisdidion,  etc.,  they  held  to  triis 
honor  which  the  kings  of  earth  had  come  to  attach  to 
Christianity.  And  thus  the  Reformers  fell  into  the  same 
error,  and  exercised  the  authority  of  monarchs  in  appoint- 
ing and  sanctioning  governments  and  kings,  and  denomi- 
nating such  Christian  kingdoms,"  or  kingdoms  of  Christ. 
So  we  hear  much  to-day  of  that  strange  enigma,  ^^The 
Christian  World'' — an  enigma  indeed,  when  viewed  in  the 
light  of  the  true  principles  of  the  Gospel.  Our  Lord  said 
of  his  disciples,  ''They  are  not  of  the  world,  even  as  I  am 
not  of  the  world."  And  Paul  exhorts  us,  saying,  "Be  not 
conformed  to  this  world." — John  17  :  16 ;  Rom.  12:2. 

God  never  approved  of  calling  these  kingdoms  by  the 
name  of  Christ.  Deceived  by  the  Church  nominal,  these 
nations  are  sailing  under  false  colors,  claiming  to  be  what 
they  are  not.  Their  only  title,  aside  from  the  vote  of  the 
people,  is  in  God's  limited  grant,  spoken  to  Nebuchadnez- 
zar— ^until  he  come  whose  right  the  dominion  is. 

The  claim  that  these  imperfe6l  kingdoms,  with  their  im- 
perfe6l  laws  and  often  selfish  and  vicious  rulers,  are  the 
"kingdoms  of  our  Lord  and  his  Anointed  "  is  a  gross  libel 
upon  the  true  Kingdom  of  Christ,  before  which  they  must 
shortly  fall,  and  upon  its  "Prince  of  Peace"  and  righteous 
rulers. — Isa.  32  :  i. 

Another  serious  injury  resulting  from  that  error  is  that  the 
attention  of  the  children  df  God  has  thereby  been  attraded 
away  from  the  promised  heavenly  kingdom  ;  and  they  have 
been  led  to  an  improper  recognition  of  and  intimacy  with 
earthly  kingdoms,  and  to  almost  fruitless  attempts  to  en- 
graft upon  these  wild,  worldly  stocks  the  graces  and  morals 
of  Christianity,  to  the  negledl  of  the  gospel  concerning 
the  true  Kingdom  and  the  hopes  centering  in  it.  Under 
this  deception,  some  are  at  present  very  soiicitous  that  the 
name  of  God  should  be  incorporated  into  the  Constitution 


The  Plan  of  the  Ages. 


of  the  United  States,  that  thereby  this  may  become  a 
Christian  nation.  The  Reformed  Presbyterians  have  for 
years  refused  to  vote  or  hold  office  under  this  government, 
because  it  is  not  Christ's  Kingdom.  Thus  they  recognize 
the  impropriety  of  Christians  sharing  in  any  other.  We 
have  great  sympathy  with  this  sentiment,  but  not  with  the 
conclusion,  that  if  God's  na7?ie'WQrQ  mentioned  in  the  Con- 
stitution, that  fa6l  would  transform  this  government  from 
a  kingdom  of  this  world  to  a  kingdom  of  Christ,  and  give 
them  liberty  to  vote  and  to  hold  office  under  it.  O,  how 
foolish  !  How  great  the  deception  by  which  the  Mother 
of  harlots"  has  made  all  nations  drunk  (Rev.  17  :  2);  for 
in  a  similar  manner  it  is  claimed  that  the  kingdoms  of 
Europe  were  transferred  from  Satan  to  Christ,  and  became 
''Christian  nations." 

Let  it  be  seen  that  the  best  and  the  worst  of  earth's  na- 
tions are  but  kingdoms  of  this  world,"  whose  lease  of 
power  from  God  is  now  about  expired,  that  they  may  give 
place  to  their  ordained  successor,  the  Kingdom  of  Messiah, 
the  Fifth  Universal  Empire  of  earth  (Dan.  2:44;  7:  14, 
1 7,  27) — and  it  will  do  much  to  establish  truth  and  to  over- 
throw error. 

But  as  it  is,  the  a6lions  of  Papacy  in  this  regard,  sanc- 
tioned by  the  Protestant  Reformers,  go  unquestioned  among 
Christian  people.  And  since  they  should  uphold  the  King- 
dom of  Christ,  they  feel  themselves  bound  to  champion  the 
present  falling  kingdoms  of  so-called  Christendom,  whose 
time  is  fast  expiring ;  and  thus  their  sympathies  are  often 
forced  to  the  side  of  oppression,  rather  than  to  the  side  of 
right  and  freedom — to  the  side  of  the  kingdoms  of  this  world, 
and  the  prince  of  this  world,  rather  than  to  the  side  of  the 
coming  true  Kingdom  of  Christ. — Rev.  17  :  14;  19  :  11-19. 

The  world  is  fast  coming  10  realize  that  the  kingdoms 
of  this  world"  are  not  Christlike,  and  that  their  claim  to 


Kingdoms  of  this  World. 


271 


be  of  Christ's  appointment  is  not  unquestionable.  Men 
are  beginning  to  use  their  reasoning  powers  on  this  and 
similar  questions;  and  they  will  a6l  out  their  convi6lions 
so  much  more  violently,  as  they  come  to  realize  that  a  de- 
ception has  been  pra6liced  upon  them  in  the  name  of  the 
God  of  Justice  and  the  Prince  of  Peace.  In  fa6l,  the  tend- 
ency  with  many  is  to  conclude  that  Christianity  itself  is 
an  imposition  without  foundation,  and  that,  leagued  with 
civil  rulers,  its  aim  is  merely  to  hold  in  check  the  liberties  of 
the  masses. 

O  that  men  were  wise,  that  they  would  apply  their  hearts 
to  understand  the  work  and  plan  of  the  Lord !  Then 
would  the  present  kingdoms  melt  down  gradually — reform 
would  swiftly  follow  reform,  and  liberty  follow  liberty,  and 
justice  and  truth  would  prevail  until  righteousness  would 
be  established  in  the  earth.  But  they  will  not  do  this,  nor 
can  they  in  their  present  fallen  state ;  and  so,  armed  with 
selfishness,  each  will  strive  for  mastery,  and  the  kingdoms 
of  this  world  will  pass  away  with  a  great  time  of  trouble, 
such  as  was  not  since  there  was  a  nation.  Of  those  who 
will  be  vainly  trying  to  hold  to  a  dominion  which  has  passed 
away,  when  the  dominion  is  given  to  him  whose  right  it  is, 
the  Lord  speaks,  urging  that  they  are  fighting  against  him 
— a  confli6l  in  w^hich  they  are  sure  to  fail.    He  says: — 

''Why  do  the  nations  tumultuously  assemble,  and  the 
people  meditate  a  vain  thing?  The  kings  of  the  earth  set 
themselves,  and  the  rulers  take  counsel  together  against  the 
Lord,  and  against  his  Anointed,  saying,  Let  us  break  their 
bands  asunder,  and  cast  away  their  cords  from  us.  He 
that  sitteth  in  the  heavens  shall  laugh  :  the  Lord  shall  have 
them  in  derision.  Then  shall  he  speak  unto  them  in  his 
wrath,  and  vex  them  in  his  sore  displeasure  [saying],  /  have 
anointed  my  king  upon  my  holy  hill  of  Zion.  ...  Be  wise 
now,  therefore,  O  ye  kings :  be  instrudled,  ye  judges  of  the 


272 


The  Plan  of  the  Ages. 


earth.  Serve  the  Lord  with  fear  and  rejoice  with  trem- 
bhng.  Kiss  [make  friends  with]  the  Son  [God's  Anointed] 
lest  he  be  angry,  and  ye  perish  in  the  way ;  for  his  wrath 
may  soon  be  kindled.  Blessed  are  all  they  that  take  ref- 
uge in  him." — Psa.  2  ;  1-6,  10-12. 


THE  KINGDOM  NEAR„ 

"  Watchman,  tell  us  of  the  night — 

What  its  signs  of  promise  are. 
Traveler,  o'er  yon  mountain's  height. 

See  that  glory -beaming  star ! 
Watchman,  does  its  beauteous  ray 

Aught  of  hope  or  joy  foretell  ? 
Traveler,  yes,  it  brings  the  day — 

Promised  day  of  Israel. 

**  Watchman,  tell  us  of  the  night- 
Higher  yet  that  star  ascends. 

Traveler,  blessedness  and  light, 

Peace  and  truth  its  course  portends. 

Watchman,  will  its  beams  alone 
Gild  the  spot  that  gave  them  birth? 

Traveler,  ages  are  its  own; 
See,  its  glory  fills  the  earth. 

**  Watchman,  tell  us,  does  the  morning 

Of  fair  Zion's  glory  dawn  ? 
Have  the  signs  that  mark  its  coming 

Yet  upon  thy  pathway  shone  ? 
Traveler,  yes :  arise !  look  round  thee ! 

Light  is  breaking  in  the  skies ! 
Gird  thy  bridal  robes  around  thee ! 

Morning  dawns !  arise !  arise  1  '* 


STUDY  XIV. 


THE  KINGDOM  OF  GOD. 


Prominbncb  of  the  Subject. — The  Character  of  the  Kingdom. — Thb 
Kingdom  During  the  Gospel  Age. — False  Views  Corrected  by  Paul. — 
Results  of  False  Ideas  of  the  Kingdom. — Two  Phases  of  the  Kingdom 
OF  God. — The  Spiritual  Phase  and  its  Work. — The  Earthly  Phase 
AND  ITS  Work. — Their  Harmonious  Operation. — The  Glory  or  the 
Earthly  Phase. — Thb  Glory  of  the  Heavenly  Phase. — The  Covenant 
Root  from  which  These  Branches  Grow. — The  Earthly  Phase  of  the 
Kingdom,  Israelitish.— The  Lost  Tribes. — The  Heavenly  Jerusalem. — 
Israel  a  Typical  People. — Israel's  Loss  and  Recovery. — The  Elect 
Classes. — The  Heirs  ot  the  Kingdom. — The  Iron  Rule.— An  Illustra- 
tion of  the  Object  of  the  Millennial  Reign. — The  Kingdom  Delivered 
to  the  Father. — God's  Original  Design  Fully  Accomplished. 


NY  who  have  not  carefully  examined  this  subjedl,  with 


concordance  and  Bible  in  hand,  will  be  surprised,  on 
doing  so,  to  find  its  prominence  in  the  Scriptures.  The 
Old  Testament  abounds  with  promises  and  prophecies  in 
which  the  Kingdom  of  God  and  its  King,  Messiah,  figure 
as  the  very  centre.  It  was  the  hope  of  every  Israelite 
(Luke  3:15)  that  as  a  people  God  would  exalt  their  nation 
under  Messiah  ;  and  when  the  Lord  came  to  them,  it  was  as 
their  King,  to  establish  the  long  promised  Kingdom  of  God 
upon  the  earth. 

John,  the  forerunner  and  herald  of  our  Lord  Jesus,  opened 
his  mission  with  the  announcement,  Repent  ye;  for  the 
Kingdom  of  Heaven  is  at  hand."  (Matt.  3  :  2.)  The  Lord 
commenced  his  ministry  with  the  same  announcement  ex- 
a6lly  (Matt.  4:  17);  and  the  apostles  were  sent  forth  to 
preach  the  same  message.  (Matt.  10:  7  ;  Luke  9:2.)  Not  only 
was  the  kingdom  the  topic  with  which  the  Lord  began  his 
public  ministry,  but  it  was  really  the  main  topic  of  all  his 


274 


The  Plan  of  the  Ages. 


preaching  (Luke  8  :  i ;  4 :  43 ;  19:11),  other  subjedls  be- 
ing mentioned  merely  in  conne6lion  with  or  in  explana- 
tion of  this  one  subje6l.  The  majority  of  his  parables  were 
either  illustrations  of  the  kingdom  from  various  standpoints, 
and  in  different  features,  or  else  served  to  point  out  entire 
consecration  to  God  as  essential  to  a  share  in  the  kingdom, 
and  to  corredl  the  Jewish  misapprehension  that  they  were 
sure  of  the  kingdom  because  natural  children  of  Abraham, 
and  hence  natural  heirs  to  the  promises. 

Our  Lord  Jesus  in  his  talks  with  his  followers  strengthened 
and  encouraged  their  expe6lations  of  a  coming  kingdom, 
saying  to  them,  I  appoint  unto  you  a  kingdom  as  my  Fath- 
er hath  appointed  unto  me,  that  ye  may  eat  and  drink  at  my 
table  in  my  kingdom,  and  sit  on  thrones,  judging  [ruling] 
the  twelve  tribes  of  Israel."  (Luke  22  :  29,  30.)  And,  again, 
**Fear  not,  little  flock;  it  is  your  Father's  good  pleasure  to 
give  you  the  kingdom."  (Luke  12:32.)  And  when,  instead 
of  being  crowned  and  enthroned,  their  recognized  king  was 
crucified,  his  disciples  were  sorely  disappointed.  As  two 
of  them  expressed  it  to  Ihe  supposed  stranger  on  their  way 
to  Emmaus  after  his  resurre6tion,  they  ^^j;^  trusted 
it  had  been  he  which  should  have  redeemed  Israel" — de- 
livering them  from  the  Roman  yoke,  and  making  of  Israel 
the  Kingdom  of  God  in  power  and  glory.  But  they  were 
sadly  disappointed  by  the  changes  of  the  few  days  previous. 
Then  Jesus  opened  their  understanding  by  showing  them 
from  the  Scriptures  that  his  sacrifice  was  needful  first  of  all 
before  the  kingdom  could  be  established. — Luke  24:  21, 
25-27. 

God  could  have  given  to  Jesus  the  dominion  of  earth  with- 
out redeeming  man;  for  "The  Most  High  ruleth  over  the 
kingdom  of  men,  and  giveth  it  to  whomsoever  he  pleaseth." 
(Dan.  4  :  32.)  But  God  had  a  grander  design  than  could 
have  been  accomplished  by  such  a  plan.    Such  a  kingdom 


The  Kingdom  of  Go£  9JS 

could  have  brought  blessings  which,  however  good,  could 
have  been  of  only  a  temporary  charadler,  since  all  of  man- 
kind were  under  condemnation  to  death.  To  make  the 
blessings  of  his  kingdom  everlasting  and  complete,  the  race 
had  first  to  be  ransomed  from  death  and  thus  legally  released 
from  the  condemnation  which  passed  upon  all  in  Adam. 

That  in  explaining  the  prophecies  Jesus  revived  the  dis- 
ciples* hope  of  a  coming  kingdom  is  evident  from  the  fa6t 
that  afterward,  as  he  was  leaving  them,  they  inquired,  *'Lord, 
wilt  thou  at  ^/iis  time  restore  the  kingdom  to  Israel?"  His 
answer,  though  not  explicit,  did  not  contradidl  their  hopes. 
He  said,  **It  is  not  for  you  to  know  the  times  and  seasons 
which  the  Father  hath  put  in  his  own  power." — A6ls  i :  6,  7. 

True,  the  disciples  at  first,  in  common  with  the  entire 
Jewish  nation,  had  an  imperfe(5l  conception  of  the  King- 
dom of  God  in  supposing  it  to  be  exclusively  an  earthly 
kingdom,  even  as  many  to-day  err  in  an  opposite  dire6lion 
in  supposing  it  to  be  exclusively  a  heavenly  kingdom.  And 
many  of  the  parables  and  dark  sayings  of  our  Lord  Jesus  were 
intended  in  due  time  to  corre6l  these  misconceptions.  But 
he  always  held  forth  the  idea  of  a  kingdom,  a  government, 
to  be  established  in  the  earth  and  to  rule  among  men.  And 
he  not  only  inspired  in  them  a  hope  for  a  share  in  the  king- 
dom, but  he  also  taught  them  to  pray  for  its  establishment 
■ — "  Thy  kingdom  cdme  •  thy  will  be  done  on  earth  as  it 
is  in  heaven." 

To  the  worldly-wise  among  the  Jews,  our  Lord  seemed 
an  impostor  and  fanatic ;  and  they  considered  his  disciples 
mere  dupes.  His  wisdom  and  ta6l,  and  his  miracles,  they 
could  not  well  gainsay,  nor  reasonably  account  for ;  yet,  from 
their  standpoint  of  unbelief,  his  claim  that  he  was  the  heir 
of  the  world,  and  would  establish  the  promised  kingdom 
which  should  rule  the  world,  and  that  his  followers,  all  of 
them  from  the  humbler  walks  of  life,  would  be  joint-rulers 


The  Plan  of  the  Ages.. 


with  him  in  that  kingdom,  seemed  too  absurd  for  consider- 
ation. Rome,  with  its  disciplined  warriors,  its  able  gener- 
als and  immense  wealth,  was  the  master  of  the  world,  and 
was  daily  growing  more  powerful.  Who,  then,  was  this 
Nazarene?  and  who  were  these  fishermen,  without  money 
or  influence,  and  with  but  a  meager  following  among  the 
common  people  ?  AVho  were  these  that  they  should  talk 
about  establishing  the  kingdom  long  promised  to  be  the 
grandest  and  mightiest  earth  had  ever  known? 

The  Pharisees,  hoping  to  expose  the  supposed  weakness 
of  our  Lord  claims,  and  thereby  to  undeceive  his  followers, 
demanded  of  him — When  will  this  kingdom  which  you 
preach  begin  to  make  its  appearance  ? — when  will  your  sol- 
diers arrive  ? — when  will  this  Kingdom  of  God  appear  ?  (Luke 
17:  20-30.)  Our  Lord's  answer  would  have  given  them 
a  new  thought  had  they  not  been  prejudiced  against  him 
and  blinded  by  their  own  supposed  wisdom.  He  answered 
that  his  kingdom  would  never  appear  in  the  manner  in 
which  they  expected  it.  The  kingdom  which  he  preached, 
and  in  which  he  invited  his  followers  to  joint-heirship,  was 
an  invisible  kingdom,  and  they  must  not  expe6l  to  see  it. 

He  answered  them,  and  said,  The  Kingdom  of  God  com- 
eth  not  with  observation  [outward  manifestation  ];  neither 
shall  they  say,  Lo  here !  or,  lo  there !  for  the  Kingdom  of 
God  is  [to  be]  in  your  midst.*'*  In  a  word,  he  showed 
that  when  his  kingdom  should  come,  it  would  be  every- 
where  present  and  everywhere  powerful,  yet  nowhere  visible. 

*The  Diaglott  and  Rotherham's  translation  render  this  "among  you," 
which  is  synonymous  with in  your  midst."  It  certainly  would  agree 
with  no  theory  to  insist  that  the  kingdom  which  Jesus  claimed  to  be 
about  to  establish  would  be  within  the  hearts  of  the  Pharisees,  whom 
he  styled  hypocrites  and  whited  sepulchres.  But  this  kingdom,  when 
established,  will  be  the  midst  of'  ci"  among  '  all  classes,  ruling 
and  judging  all. 


Tlie  Kingdom  of  God. 


277 


Thus  he  gave  them  an  idea  of  the  spiritual  kingdom  which 
he  preached ;  but  they  were  unprepared  and  received  it 
not.  There  was  a  measure  of  truth  in  the  Jewish  expecta- 
tion concerning  the  promised  kingdom,  which  will  in  due 
time  be  realized,  as  will  be  shown ;  but  our  Lord's  refer- 
ence here  is  to  that  spiritual  phase  of  the  kmgdom,  which 
will  be  invisible.  And  as  this  phase  of  the  kingdom  will 
be  first  set  up,  its  presence  will  be  unseen,  and  for  a  time 
unrecognized.  The  privilege  of  heirship  in  this  spiritual 
phase  of  the  Kingdom  of  God  was  the  only  offer  then  be- 
ing made,  and  has  been  the  one  hope  of  our  high  calling 
during  the  entire  Gospel  age,  which  then  began.  Hence  Je- 
sus referred  to  it  exclusively.  (Luke  16  :  16.)  This  will  be 
more  clearly  seen  as  we  proceed. 

It  was  probably  because  of  this  adverse  public  sentiment, 
especially  among  the  Pharisees,  that  Nicodemus  came  to 
Jesus  by  night,  being  anxious  to  solve  the  mystery,  yet  ap- 
parently ashamed  to  acknowledge  publicly  that  such  claims 
had  any  weight  upon  his  mind.  The  conversation  between 
the  Lord  and  Nicodemus  (John  3),  though  but  partially  re- 
corded, gives  a  somewhat  further  insight  into  the  charadler 
of  the  Kingdom  of  God.  Evidently  the  main  points  of  the 
conversation  are  mentioned  that  from  these  we  may  readi- 
ly gather  the  drift  of  the  whole,  which  we  may  reasonably 
paraphrase  as  follows : 

Nicodemus. — Rabbi,  we  know  that  thou  art  a  teacher 
come  from  God  ;  for  no  man  can  do  these  miracles  that 
thou  doest,  except  God  be  with  him."  Yet  some  of  your 
statements  seem  very  inconsistent  to  me,  and  I  come  to 
ask  an  explanation.  For  instance,  you  and  your  disciples 
go  about  proclaiming,  "The  kingdom  of  heaven  is  at 
hand;"  but  you  have  neither  an  army,  nor  w^ealth,  nor  influ- 
ence, and  to  all  appearance  this  claim  is  untrue;  and  in 
this  you  seem  to  be  deceiving  the  people.    The  Pharisees 


The  Flan  of  the  Ages. 


generally  regard  you  as  an  impostor,  but  I  am  sure  there 
must  be  some  truth  in  your  teachings,  "for  no  man  can  do 
these  miracles  that  thou  doest,  except  God  be  with  him." 
The  obje6t  of  my  visit  is  to  inquire  of  what  sort,  when  and 
whence  is  this  kingdom  you  proclaim?  and  when  and 
how  is  it  to  be  established? 

Jesus. — Your  request  to  have  a  full  understanding  con- 
cerning the  kingdom  of  heaven  cannot  now  be  answered  to 
your  satisfa6lion ;  not  that  I  do  not  know  about  it  fully, 
but  that  in  your  present  condition  you  could  not  under- 
stand or  appreciate  it,  if  I  would  fully  explain.  "Except  a 
man  be  begotten  *  from  above,  he  cannot  see  [Greek,  eidon,  f 
know,  or  be  acquainted  with]  the  kingdom  of  God." 

Even  my  disciples  have  as  yet  very  indistin6l  ideas  of  the 
charadler  of  the  kingdom  they  are  proclaiming.    I  cannot 

*  The  Greek  word  gennao  and  its  derivatives,  sometimes  translated 
begotten  and  sometimes  born^  really  contains  both  ideas,  and  should  be 
translated  by  either  one  of  these  two  English  words,  according  to  the 
sense  of  the  passage  in  which  it  occurs.  The  two  ideas,  begetting  and 
birth,  are  always  in  the  word,  so  that  if  the  one  is  stated,  the  other  is 
always  implied,  as  birth  is  the  natural  consequence  of  begetting,  and  be- 
getting the  natural  antecedent  to  birth.  When  the  active  agent  with 
which  gennao  is  associated  is  a  male,  it  should  be  translated  begotten; 
when  a  female,  born.  Thus  in  I  John  2 129;  3:9;  4:7;  5:1,  18, 
gennao  should  be  begotten,  because  God  (masculine)  is  the  adlive  agent. 

Sometimes,  however,  the  translation  is  dependent  on  the  natiire  of  the 
a6t,  whether  masculine  or  feminine.  Thus  used  in  conjun(ftion  with  eky 
signifying  from  or  out  of  it  should  be  translated  born.  So  in  John 
3:5,6,  gennao  should  be  translated  born,  as  indicated  by  the  word  ek 
— "  out  of  water,"  "  out  of  flesh,"  *^out  of  spirit." 

t  This  same  Greek  word  is  translated  consider  in  Adls  15:6.  "  The 
apostles  and  elders  came  together  for  to  consider  [know  or  understand] 
this  matter."  The  same  word  is  rendered  behold  in  Rom.  ii :  22.  Be- 
hold [consider,  understand],  therefore,  the  goodness  and  severity  of  God;" 
also  in  I  John  3  : 1  — "  Behold  [consider,  know,  understand]  what  man- 
ner of  love  the  Father  hath  bestowed  upon  uBo" 


Kingdom  of  God. 


tell  them,  for  the  same  reason  that  I  cannot  1^11  you ,  and 
they  could  not  understand,  for  the  same  reason.  But,  Nico- 
demus,  one  peculiarity  of  God's  dealings  is  that  he  requires 
•obedience  to  the  light  already  possessed  before  more  light 
is  given;  and  in  the  sele(5tion  of  those  who  shall  be  ac- 
counted worthy  to  share  the  kingdom,  a  manifestation  of 
faith  is  required.  They  must  be  such  as  are  willing  to  fol- 
low God's  leading,  step  by  step,  often  seeing  only  the  one 
advance  step  clearly.    They  walk  by  faith  and  not  by  sight. 

Nicodemus. — But  I  do  not  understand  you.  What  do 
you  mean?  "  How  can  a  man  be  begotten  when  he  is  old? 
can  he  enter  a  second  time  into  his  mother's  womb,  and  be 
born?"  Or  do  you  mean  that 'the  repentance  preached 
by  **John  the  Immerser,"  and  signified  by  baptism  in 
water,  is  somehow  a  symbolic  dirth  ?  I  notice  that  your 
disciples  preach  and  baptize  similarly.  Is  this  the  new 
birth  necessary  to  those  who  would  see  or  enter  your 
Kingdom? 

Jesus. — Our  nation  is  a  consecrated  nation,  a  covenant 
people.  They  were  all  baptized  into  Moses  in  the  sea  and 
in  the  cloud  when  they  left  Egypt.  God  accepted  them 
in  Moses,  the  mediator  of  their  covenant,  at  Sinai;  but  they 
have  forgotten  their  covenant,  some  are  openly  living  as 
publicans  and  sinners,  and  many  others  are  self-righteous 
hypocrites,  hence  John's  preaching  and  that  of  my  disciples 
is  repentance — a  return  to  God  and  to  a  recognition  of  the 
covenant  made;  and  the  baptism  of  John  signifies  this  re- 
pentance and  reformation  of  heart  and  life,  and  not  the  new 
birth.  But  unless  you  have  more  than  this  you  will  never 
see  the  Kingdom.  Except  in  addition  to  the  reformation 
symbolized  by  John's  baptism  you  receive  a  begetting  and 
birth  of  the  spirit,  you  cannot  see  my  Kingdom.  Repent- 
ance will  bring  you  back  to  a  justified  condition ;  in  that 
condition  you  will     ^bb  readily  to  recognize  me  as  Mes- 


ne  Plan  cf  the  Age^. 


siah,  the  antitype  of  Moses;  and  thus  consecrating  to  me 
you  will  be  begotten  of  the  Father  to  a  new  life  and  the  di- 
vine nature,  which,  if  it  develop  and  become  quickened, 
will  insure  your  being  born  a  new  creature,  a  spirit  being, 
in  the  first  resurredion ;  and  as  such  you  shall  not  only  see- 
but  share  the  Kingdom, 

The  change  to  be  wrought  by  this  new  birth  of  the  Spirit 
is  truly  great,  Nicodemus;  for  that  which  is  born  of  the 
flesh  is  flesh,  but  that  which  is  born  of  the  Spirit  is  spirit. 
Wonder  not,  then,  at  my  first  statement,  that  you  must  be 
oegotten  from  above  ere  you  can  understand,  know  and  ap- 
preciate the  things  of  which  you  inquire.  Marvel  not 
that  I  said  unto  thee,  Ye  must  be  bom  again.**  The 
difference  between  your  present  condition,  born  of  the 
flesh,  and  the  condition  of  those  born  of  the  Spirit,  who 
shall  enter  into  or  constitute  the  Kingdom  I  am  preaching, 
is  very  great.  Let  me  give  you  an  illustration  by  which 
you  will  gain  some  idea  of  the  beings  who,  when  born  of 
the  Spirit,  will  constitute  this  Kingdom: — "The  wind 
bloweth  where  it  listeth,  and  thou  hearest  the  sound  there- 
of, but  canst  not  tell  whence  it  cometh  and  whither  it  go- 
eth — so  is  every  one  that  is  born  of  the  Spirit, ' '  As  the 
wind  blows  here  and  there,  you  cannot  see  it,  though  it  ex° 
erts  an  influence  all  about  you.  You  know  not  whence  it 
comes  nor  where  it  goes.  This  is  as  good  an  illustration 
as  I  can  give  you  of  those  born  of  the  Spirit  in  the  resur- 
reaion,  those  who  will  enter  into"  or  constitute  the 
Kingdom  which  I  am  now  preaching.  They  will  all  be  as 
invisible  as  the  wind,  and  men,  not  born  of  the  Spirit,  will 
neither  know  whence  they  com.e  nor  whither  they  go. 

Nicodemus.— How  can  this  be?— invisible  beings! 

Jesus.— **  Art  thou  a  master  in  Israel,  and  knowest  not 
these  mings?"— that  spirit  being:,  can  be  present,  yet  invis- 
ible?  Have  you,  who  attempt  to  teach  others^  never  read 


TTie  Kingdom  of  God, 


sSx 


about  Elisha  and  his  servant,  or  about  Balaam's  ass  ?  and 
the  many  instances  in  the  Scriptures  which  illustrate  this 
principle,  that  spirit  beings  can  be  present  among  men,  yet 
invisible  ?  Furthermore,  you  are  of  the  Pharisees,  who  pro- 
fessedly believe  in  angels  as  spirit  beings.  But  this  illus- 
trates what  I  told  you  at  first :  Except  a  man  be  begotten 
from  above,  he  cannot  see  [know,  become  acquainted  with, 
or  understand  as  reasonable]  the  Kingdom  of  God  and  the 
various  things  connedled  with  it. 

If  you  would  enter  into  and  become  a  joint-heir  with  me 
of  that  kingdom  which  I  am  announcing,  you  must  follow 
the  light,  step  by  step.  As  you  do  so,  more  light  will  come, 
and  this  as  rapidly  as  you  will  be  prepared  for  it.  I  have 
been  preaching  these  things  now  due  which  you  can  under- 
stand, and  performing  miracles,  and  you  acknowledge  me 
to  be  a  teacher  come  from  God,  but  you  have  not  acled  out 
your  faith  and  openly  become  my  disciple  and  follower. 
You  must  not  expedt  to  see  more,  until  you  live  up  to  all 
you  do  see ;  then  God  will  give  you  more  light  and  evi- 
dence for  the  next  step.  "  Verily,  verily,  I  say  unto  thee, 
we  speak  that  we  do  know,  and  testify  that  we  have  seen, 
and  ye  [Pharisees]  receive  not  our  witness.  If  I  have  told 
you  earthly  things,  and  ye  believe  not,  how  shall  ye  believe 
if  I  tell  you  of  heavenly  things  ?' '  It  would  be  useless  for 
me  to  attempt  to  tell  you  of  heavenly  things,  for  you  would 
not  bo  convinced  and  my  preaching  would  seem  the  more 
foolish  to  you.  If  what  I  have  taught,  which  has  been  of 
an  earthly  charadler,  or  illustrated  by  earthly  things,  which 
you  could  and  do  understand,  has  not  brought  convidlion 
enough  to  your  mind  to  lead  you  openly  to  become  my  dis- 
ciple and  follower,  it  would  be  no  more  convincing  to  you 
if  I  were  to  tell  you  of  heavenly  things,  of  which  you  know 
nothing ;  for  no  man  has  ever  ascended  into  heaven,  hence 
none  could  corroborate  my  testimony.    I,  who  descende<J 


382 


The  Plan  of  the  Ages. 


from  heaven,  alone  understand  heavenly  things.  "No 
man  hath  ascended  up  to  heaven,  but  he  that  came  down 
from  heaven,  even  the  Son  of  man."*  A  knowledge  of 
the  heavenly  things  can  be  received  only  after  the  begetting 
of  the  Spirit ;  and  the  heavenly  things  themselves,  when 
born  of  the  spirit,  spirit  beings. 

Thus  it  required  patience  on  the  Lord's  part,  in  declar- 
ing the  nature  of  the  kingdom  to  those  whose  prejudices 
and  education  hindered  their  seeing  anything  except  dis- 
torted views  of  the  earthly  phase  of  it.  Nevertheless  the 
seledlion  of  a  proper  class  to  share  Messiah's  kingdom  pro- 
ceeded, though  but  a  few  were  seleded  from  Israel,  to  whom 
exclusively  it  was  offered  for  seven  years.  As  God  had 
foreseen,  through  their  unreadiness  for  it,  and  their  failure 
to  grasp  and  comply  with  the  conditions  presented,  the 
privilege  of  sharing  in  Messiah's  kingdom  passed  from  them 
as  a  people,  only  a  remnant  of  whom  received  it,  and  came 
to  the  Gentiles  to  take  out  of  them  also  ^^a  people  for  his 
name."  And  among  these  also  only  a  remnant,  a  "little 
flock,"  appreciate  the  privilege  and  are  counted  worthy 
of  joint-heirship  in  his  kingdom  and  glory. 

Serious  has  been  the  error  introduced  into  the  nominal 
Christian  Church,  which  misinterprets  this  promised  king- 
dom to  mean  merely  the  Church  nominal  in  its  present  con- 
dition, and  its  work  merely  a  work  of  grace  in  the  hearts 
of  believers ;  and  to  such  an  extreme  has  this  error  been 
carried  that  the  present  unholy  alliance  and  reign  of  the 
Church  nominal  with  the  world  is  believed  by  many  to  be 
the  reign  of  the  Kingdom  of  God  on  the  earth.  True, 
there  is  a  sense  in  which  the  Church  is  now  the  Kingdom 
of  God,  and  a  work  of  grace  is  now  going  on  in  the  hearts 
of  believers ;  but  to  consider  this  all,  and  to  deny  a  veritable 

■*The  words  which  is  in  heaven^^  (verse  13)  are  not  found  in  the 
most  ancient  and  reliable  MSS. 


The  Kingdom  if  God, 


fiiture  Kingdom  of  God  yet  to  be  established  under  the 
whole  heavens,  in  which  the  will  of  God  will  be  done  as  it 
is  in  heaven,  is  to  make  void  and  meaningless  the  strongest 
ind  most  pointed  promises  recorded  by  our  Lord  and  the 
apostles  and  prophets,  for  our  encouragement  and  help  in 
overcoming  the  world. 

In  the  parables  of  our  Lord,  the  Church  is  frequently 
called  the  kingdom ;  and  the  Apostle  speaks  of  it  as  the  king- 
dom over  which  Christ  now  reigns,  saying  that  God  hath 
translated  us  out  of  the  kingdom  of  darkness  into  the  king- 
dom of  his  dear  Son.  We  who  accept  of  Christ  now  rec- 
ognize his  purchased  right  of  dominion,  and  render  him 
grateful  and  voluntary  obedience  before  he  forcibly  estab- 
lishes it  in  the  world.  We  recognize  the  difference  between 
the  laws  of  righteousness,  which  he  will  enforce,  and  the 
kingdom  of  darkness  supported  by  the  usurper,  at  present 
the  prince  of  this  world.  Faith  in  God's  promises  thus 
changes  our  allegiance,  and  we  reckon  ourselves  subje6ls  of 
the  new  prince,  and,  by  his  favor,  joint-heirs  with  him  in 
that  kingdom  yet  to  be  set  up  in  power  and  great  glory. 

But  this  fadl  by  no  means  disannuls  the  promises  that 
ultimately  Christ's  kingdom  shall  be  "  from  sea  to  sea,  and 
from  the  river  to  the  ends  of  the  earth"  (Psa.  72  :  8);  that 
all  nations  shall  serve  and  obey  him ;  and  that  unto  him 
every  knee  shall  bow,  of  things  both  in  heaven  and  on  earth. 
(Dan.  7:27;  Phil.  2  :  10.)  Rather,  on  the  contrary,  the  se- 
ledtion  now  of  the  "little  flock"  confirms  those  promises. 

When  the  parables  of  our  Lord  are  carefully  examined, 
it  will  be  found  that  they  clearly  teach  that  the  coming  or 
setting  up  of  the  Kingdom  of  God  in  power  is  future ;  and, 
as  a  matter  of  course,  not  until  the  King  comes.  Thus  the 
parable  of  the  young  nobleman  going  into  a  far  country  to 
receive  a  kingdom  and  to  return,  etc.  (Luke  19:  11-15), 
clearly  locates  the  establishment  of  the  Kingdom  at  the  re- 


The  Plan  of  the  Ages. 


turn  of  Christ.  And  the  message  sent  by  the  Lord  to  the 
Church  long  years  afterward  was,  "Be  thou  faithful  unto 
death,  and  I  will  give  thee  a  crown  of  life."  (Rev.  2  :  10.) 
From  this  it  is  evident  that  the  kings  who  will  reign  with 
him  will  not  be  crowned  nor  reign  as  kings  in  this  life. 

The  Church  at  present,  therefore,  is  not  the  Kingdom  of 
God  set  up  in  power  and  glory,  but  in  its  incipient,  em- 
bryo condition.  And  so,  indeed,  all  the  expressions  of  the 
New  Testament  with  reference  to  it  teach.  The  kingdom 
of  heaven  now  suffers  violence  at  the  hands  of  the  v/orld  ; 
the  King  was  maltreated  and  crucified  ;  and  whosoever  will 
follow  in  his  footsteps  shall  suffer  persecution  and  violence 
in  some  form.  This,  it  will  be  observed,  is  true  only  of 
the  real  Church,  and  not  of  the  nominal  one.  But  the 
promise  is  held  out  that  if  now  we  (the  Church,  the  em- 
bryo kingdom)  suffer  with  Christ,  we  also,  in  due  time, 
when  he  takes  to  himself  his  great  power  and  reigns,  shall 
be  glorified  and  shall  reign  with  him. 

James  (2  :  5),  in  harmony  with  our  Lord's  teaching,  tells 
us  that  God  has  chosen  the  poor  and  despised  according 
to  this  world's  standards,  not  to  reign  now,  but  as  heirs 
of  the  kingdom  which  he  hath  promised. ' '  The  Lord  says. 
How  hardly  shall  they  that  have  riches  enter  into  the 
Kingdom  of  God."  (Mark  10:23.)  It  is  evident  that  he 
does  not  mean  the  nominal  Church,  which  is  now  reigning 
with  the  world ;  for  the  rich  are  pressed  into  it.  Peter  ex- 
horts the  heirs  of  the  kingdom  to  patience,  perseverance, 
virtue  and  faith,  saying :  Brethren,  give  diligence  to  make 
your  calling  and  election  sure ;  for  if  ye  do  these  things 
ye  shall  never  fall ;  for  so  an  entrance  shall  be  ministered 
unto  you  abundantly  into  the  everlasting  kingdom  of  our 
Lord  and  Savior,  Jesus  Christ." — 2 Peter  i  :  10,  ii. 

Paul's  statement  in  Rom.  14:  17  is  supposed  by  some 
to  refer  to  a  Jigurative  kingdom ;  but  when  examined  in  the 


The  Kingdom  of  God. 


285 


light  of  the  context,  it  is  evident  that  the  passage  means 
simply  this :  We,  brethren,  translated  now  into  the  king- 
dom of  God's  dear  Son,  have  certain  liberties  as  to  our 
food,  etc. ,  which  we  had  not  as  Jews  under  the  law  (verse 
14);  yet  let  us  rather  not  use  this  liberty  if  it  cause  breth- 
ren who  do  not  yet  realize  it  to  stumble  and  violate  their 
consciences.  Let  us  not,  by  our  liberty  as  to  our  food,  ruin 
our  brother  for  whom  Christ  died ;  but  let  us  remember  that 
the  privileges  of  the  kingdom,  both  now  and  in  the  future, 
consist  of  much  greater  blessings  than  liberty  as  to  food ; 
namely,  in  our  liberty  as  to  right-doing,  our  peace  toward 
God  through  Christ,  and  our  joy  in  participating  in  the 
Holy  Spirit  of  God.  These  liberties  of  the  kingdom  (now 
and  ever)  are  so  great  that  the  minor  liberty  as  to  food  may 
well  be  sacrificed,  for  the  present,  for  our  brother's  good. 

Thus,  no  matter  from  what  Scripture  standpoint  we  look, 
the  idea  that  the  kingdom  promises  are  mythical  decep- 
tions, or  that  our  present  conditions  fulfil  these  promises, 
is  contradi6led. 

With  the  early  Church,  the  promises  of  kingdom  honor 
and  joint-heirship  w^ith  the  Master  were  strong  incentives 
to  faithfulness  under  present  trials  and  persecutions,  which 
they  had  been  forewarned  to  expe6l ;  and  in  all  the  words 
of  comfort  and  encouragement  in  the  Apocalypse,  given  to 
the  seven  churches,  none  shine  out  more  clearly  and  forcibly 
than  those  which  declare,  ^'To  him  that  overcometh  will  I 
grant  to  sit  with  me  in  my  throne,  even  as  I  also  overcame 
and  am  set  down  with  my  Father  in  his  throne  and,  To 
him  that  overcometh  will  I  give  power  over  the  nations.'* 

These  are  promises  which  could  not  reasonably  be  mis- 
construed to  apply  to  a  present  work  of  grace  in  the  heart, 
nor  yet  to  a  reign  over  the  nations  in  the  present  life ;  since 
they  who  would  overcome  must  do  so  by  death  in  t^e  ser- 
vice, and  thus  gain  the  kingdom  honors. — Rev.  20  :  6. 


s86 


Hie  Plan  of  the  Ages. 


But  human  nature  seeks  to  avoid  suffering  and  is  ever 
ready  to  grasp  honor  and  power ;  hence  we  find  that  even 
in  the  apostles'  day  some  in  the  Church  were  disposed  to 
appropriate  the  promises  of  future  honor  and  power  to  the 
present  life,  and  were  beginning  to  a6l  as  though  they 
thought  the  time  had  already  come  for  the  world  to  honor 
and  even  to  obey  the  Church.  The  Apostle  Paul  writes, 
corredling  this  error,  knowing  that  such  ideas  would  have 
an  injurious  effe(5l  upon  the  Church  by  cultivating  pride 
and  leading  away  from  sacrifice.  He  says  to  them,  iron- 
ically, ''Now  ye  are  full,  now  ye  are  rich ;  ye  have  reigned 
as  kings  without  us."  And  then  he  adds,  earnestly,  **I 
would  to  God  ye  did  reign,  that  we  [persecuted  apostles] 
also  might  reign  with  you."  (i  Cor.  4:  8.)  They  were  en- 
joying their  Christianity  by  trying  to  get  out  of  it  and  with 
it  as  much  honor  as  possible  \  and  the  Apostle  well  knew 
that  if  they  were  faithful  as  followers  of  the  Lord  they  would 
be  in  no  such  condition.  Hence  he  reminds  them  that  if 
indeed  the  long-looked- for  reign  had  begun,  he  also  would 
be  reigning  no  less  than  they,  and  of  the  fa(5l  that  he  by 
faithfulness  was  a  sufferer  for  the  truth's  sake,  which  was 
a  proof  that  their  reign  was  premature,  and  a  snare  rather 
than  a  glory.  Then,  wdth  a  touch  of  irony,  he  adds,  "We 
[apostles  and  faithful  servants]  are  fools  for  Christ's  sake, 
but  ye  are  wise  in  Christ ;  we  are  weak,  but  ye  are  strong ; 
ye  are  honorable,  but  we  are  despised."  I  do  not  write 
these  things  merely  to  shame  you :  I  have  a  better  and  a 
nobler  objedl — to  warn  you  ;  for  the  path  of  present  honor 
leads  not  to  the  glory  and  honor  to  be  revealed ;  but  present 
suffering  and  self-denial  are  the  narrow  path  to  glory,  honor, 
immortality  and  joint-heirship  in  the  kingdom.  Where- 
fore, I  beseech  you,  be  ye  foUowei's  of  me.  Suffer  and  be 
reviled  and  persecuted  now,  that  you  may  share  with  me 
the  crown  of  life,  which  the  Lord,  the  righteous  judge,  will 


TTie  Kingdom  of  God. 


287 


give  me  at  that  day  ;  and  not  to  me  only,  but  unto  all  those 
that  love  his  appearing. — i  Cor.  4 :  lo-i  7 ;  2  Tim.  4 :  8. 

But,  after  a  great  deal  of  persecution  had  been  faithfully- 
endured  by  the  early  Church,  theories  began  to  spread  to 
the  effedl  that  the  mission  of  the  Church  was  to  conquer 
the  world,  establish  the  kingdom  of  heaven  on  earth  and 
reign  over  the  nations  before  the  Lord's  second  advent.  This 
laid  the  foundation  for  worldly  intrigue,  pomp  and  pride, 
ostentatious  show  and  ceremony  in  the  Church,  which  was 
designed  to  impress,  captivate  and  overawe  the  world,  and 
which  led  step  by  step  to  the  great  claims  of  Papacy  that  as 
God's  kingdom  on  earth  it  had  a  right  to  command  the  re- 
spe6l  and  obedience  to  its  laws  and  officers  of  every  kindred, 
nation  and  people.  Under  this  false  claim  (and  they  seem- 
ingly deceived  themselves  as  well  as  others)  Papacy  for  a 
time  crowned  and  uncrowned  the  kings  of  Europe,  and  still 
claims  the  authority  which  it  is  now  unable  to  enforce. 

The  same  idea  through  Papacy  has  come  down  to  Protest- 
antism, which  also  claims,  though  more  vaguely,  that  some- 
how the  reign  of  the  Church  is  in  progress ;  and  like  the 
Corinthians  its  adherents  are  **fuU"  and  ''rich,"  and  reign 
*'as  kings,"  as  graphically  described  by  our  Lord,  (Rev. 
3:17,  18.)  Thus  it  has  come  to  pass  that  the  merely  nom- 
inal members  of  the  Church — those  not  really  converted, 
not  really  wheat,  but  tares,  mere  imitations  of  the  wheat — 
far  outnumber  the  true  disciples  of  Christ.  And  these  are 
much  opposed  to  every  real  sacrifice  and  self-denial,  do  not 
suffer  persecution  for  righteousness'  [truth's]  sake,  and  at 
most  hold  to  only  a  form  of  fastings,  etc. ,  instead.  They  are 
really  reigning  with  the  world  and  are  not  in  the  line  of 
preparation  for  sharing  in  the  real  kingdom  which  is  to  be 
set  up  by  our  Lord  at  his  second  presence. 

To  any  careful  observer,  there  is  a  manifest  incongruity 
between  this  view  and  the  teaching  of  Jesus  and  the  apostles. 


388 


The  Plan  of  the  Ages, 


They  taught  that  there  can  be  no  kingdom  until  the  King 
comes.  (ReVo  20 :  6 ;  3:21;  2  Tim.  2  :  12.)  Consequently 
the  kingdom  of  heaven  must  suffer  violence  until  that  time, 
when  it  shall  be  set  up  in  glory  and  power. 

TWO  PHASES  OF  THE  KINGDOM  OF  GOD, 

While  it  is  true,  as  stated  by  our  Lord,  that  the  Kingdom 
of  God  Cometh  not — does  not  make  its  first  appearance — 
with  outward  show,  in  due  time  it  is  to  be  made  manifest 
to  all  by  outward,  visible  and  unmistakable  signs.  When 
fully  set  up,  the  Kingdom  of  God  will  be  of  two  parts,  a 
spiritual  or  heavenly  phase  and  an  earthly  or  human  phase. 
The  spiritual  will  always  be  invisible  to  men,  as  those  com- 
posing  it  will  be  of  the  divine,  spiritual  nature,  which  no 
man  hath  seen  nor  can  see  (i  Tim.  6?  16;  John  i :  18); 
yet  its  presence  and  power  will  be  mightily  manifested, 
chiefly  through  its  human  representatives,  who  will  consti- 
'cute  the  earthly  phase  of  the  Kingdom  of  God. 

Those  who  will  constitute  the  spiritual  phase  of  the  king- 
dom are  the  overcoming  saints  of  the  Gospel  age— -the 
Christ,  head  and  body — glorified^  Their  reourrecSlion  and 
exaltation  to  power  precedes  that  of  all  others,  because 
through  this  class  all  others  are  to  be  blessed.  (Heb.  11:39, 
40.)  lL\i€\x'&\%\}^iQ  Jirst  resurrection.  (Rev.  20  5  The 
great  work  before  this  glorious  anointed  company — the 

*  In  this  verse  the  words  **  But  the  rest  of  the  dead  lived  not  again 
until  the  thousand  years  were  finished^^  axe  spurious.  They  are  not 
found  in  the  oldest  and  most  reliable  Greek  MSS.,  the  Sinaitic,  Vatican 
Nos.  1209  and  1 160,  nor  the  Syriac  MS.  We  must  remember  that  many 
passages  found  in  the  modern  copies  are  additions  which  do  not  prop- 
erly belong  to  the  Bibko  Since  commanded  not  to  add  to  the  Word  of 
God,  it  is  our  duty  to  repudiate  such  additions  as  soon  as  their  spurious 
character  is  established.  The  words  indicated  probably  crept  into  the 
text  by  accident,  in  the  fifth  century;  for  no  MS.  of  earlier  date  (either 
Greek  or  Syriac)  contains  this  clause.  It  was  probably  at  first  merely  a 
•^m^ginGi  S'-im^^M  made  1^  a  ^eadesTp  expressive  of  Ms  thought  ypoa  ths 


The  Kingdom  of  God. 


289 


Christ — necessitates  their  exaltation  to  the  divine  nature : 
no  other  than  divine  power  could  accomplish  it.  Theirs 
is  a  work  pertaining  not  only  to  this  world,  but  to  all  things 
in  heaven  and  in  earth — among  spiritual  as  well  as  among 
human  beings. — Matt.  28:18;  Col.  1:20;  Eph.  1:10; 
Phil.  2  :  10 ;  i  Cor.  6 :  3. 

The  work  of  the  earthly  phase  of  the  Kingdom  of  God 
will  be  confined  to  this  world  and  to  humanity.  And  those 
so  highly  honored  as  to  have  a  share  in  it  will  be  the  most 
text,  and  copied  into  the  body  of  the  text  by  some  subsequent  transcriber 
who  failed  to  distinguish  between  the  text  and  the  comment. 

However,  the  repudiation  of  this  clause  is  not  essential  to  the  "  Plan" 
as  herein  set  forth ;  for  the  rest  of  the  dead — the  world  at  large — will 
not  live  again  in  the  full  sense,  in  the  perfeCl  sense  that  Adam  lived  be- 
fore tie  sinned  and  came  under  the  sentence  "  dying  thou  shalt  die." 
Perfedl  life  without  weakness  or  dying  is  the  only  sense  in  which  God 
recognizes  the  word  life.  From  his  standpoint  all  the  world  has  al- 
ready lost  life,  is  dying,  and  might  now  be  more  properly  described  as 
dead  than  as  alive. — 2  Cor.  5  : 14;  Matt.  8 :  22. 

The  word  resurrection  (Greek,  anastasis)  signifies  raising  tip.  As  re- 
lated to  man,  it  signifies  raising  up  man  to  that  condition  fi-om  which 
he  fell,  to  full  perfection  of  manhood — the  thing  lost  through  Adam. 
The  perfedlion  from  which  our  race  fell  is  the  perfedlion  to  which  they 
will  gradually  rise,  during  the  Millennial  age  of  restitution  or  resurrec- 
tion (raising  up).  The  Millennial  age  is  not  only  the  age  of  trial,  but 
also  the  age  of  blessing,  and  through  resurrection  or  restitution  to  life 
all  that  was  lost  is  to  be  restored  to  all  who,  when  they  know  and  have 
opportimity,  gladly  obey.  The  process  of  resurrection  will  be  a  gradual 
one,  requiring  the  entire  age  for  its  full  accomplishment ;  though  the 
mere  awakening  to  a  measure  of  life  and  consciousness,  as  at  present  en- 
joyed, will  of  course  be  a  momentary  work.  Consequently  it  will  not 
be  until  the  thousand  years  are  finished  that  the  race  will  have  fully 
attained  the  complete  measiu-e  of  life  lost  in  Adam.  And  since  any- 
thing short  of  perfecfl  life  is  a  condition  of  partial  death,  it  follows  that, 
although  the  above  words  are  no  part  of  the  inspired  record,  it  would 
be  stridlly  true  to  say  that  the  rest  the  dead  will  not  live  again  (will 
not  regain  the  fulness  of  life  lost)  until  the  thousand  years  of  restitution 
and  blessing  are  complete. 

19 


290 


The  Plan  of  the  Ages. 


exalted  and  honored  of  God  among  men.  These  are  the 
class  referred  to  in  Chapter  VIII.  (page  145),  whose  judg- 
ment day  was  previous  to  the  Gospel  age.  Having  been 
tried  and  found  faithful,  in  the  awakening  they  will  not  be 
brought  forth  to  judgment  again,  but  will  at  once  receive 
the  reward  of  their  faithfulness — an  instantaneous  resurrec- 
tion to  perfe6lion  as  men.  (Others  than  these  and  the  spir- 
itual class  will  be  gradually  raised  to  perfedlion  during  that 
Millennial  age.)  Thus  this  class  will  be  ready  at  once 
for  the  great  work  before  it  as  the  human  agents  of  the 
Christ  in  restoring  and  blessing  the  remainder  of  mankind. 
As  the  spiritual  nature  is  necessary  to  the  accomplishment 
of  the  work  of  Christ,  so  perfe6l  human  nature  is  appro- 
priate for  the  future  accomplishment  of  the  work  to  be  done 
among  men.  These  will  minister  among  and  be  seen  of 
men,  while  the  glory  of  their  perfe6tion  will  be  a  constant 
example  and  an  incentive  to  other  men  to  strive  to  attain 
the  same  perfection.  And  that  these  ancient  worthies  will 
be  in  the  human  phase  of  the  kingdom  and  seen  of  man- 
kind is  fully  attested  by  Jesus'  words  to  the  unbelieving 
Jews  who  were  rejedling  him.  He  said,  Ye  shall  see 
Abraham,  Isaac  and  Jacob,  and  all  the  prophets,  in  the 
Kingdom  of  God."  It  should  be  noticed  also,  that  the 
Master  does  not  mention  that  he  or  the  apostles  will  be  vis- 
ible with  Abraham.  As  a  matter  of  fadl,  men  will  see  and 
mingle  with  the  earthly  phase  of  the  kingdom,  but  not  with 
the  spiritual ;  and  some  will,  no  doubt,  be  sorely  vexed  to 
find  that  they  rejected  so  great  an  honor. 

We  are  not  given  explicit  information  as  to  the  exa(5l 
manner  in  which  these  two  phases  of  the  heavenly  kingdom 
will  harmoniously  operate ;  but  we  have  an  illustration  of 
the  manner  in  which  they  may  operate,  in  God's  dealings 
with  Israel  through  their  representatives,  Moses,  Aaron, 
Joshua,  the  prophets,  etc. — though  the  coming  manifesta- 


The  Kingdom  of  God. 


*9» 


tions  of  divine  power  will  far  exceed  those  of  that  typical 
age ;  for  the  w^ork  of  the  coming  age  comprises  the  awaken- 
ing of  all  the  dead  and  the  restoration  of  the  obedient  to 
perfe6lion.  This  work  will  necessitate  the  establishment  of 
a  perfedt  government  among  men,  with  perfedl  men  in  posi- 
tions of  control,  that  they  may  rightly  order  the  affairs  of 
state.  It  will  necessitate  the  appointment  of  proper  edu- 
cational facilities  of  every  chara6ler,  as  well  as  philan- 
thropic measures  of  various  kinds.  And  this  noble  work 
of  thus  elevating  the  race  by  sure  and  steady  steps  (under 
the  diredtion  of  the  unseen  spiritual  members  of  the  same 
kingdom)  is  the  high  honor  to  which  the  ancient  worthies 
are  appointed,  and  for  which  they  will  come  forth  prepared 
soon  after  the  final  wreck  of  the  kingdoms  of  this  world 
and  the  binding  of  Satan,  their  prince.  And  as  the  divinely 
honored  representatives  of  the  heavenly  kingdom,  they  will 
soon  receive  the  honor  and  co-operation  of  all  men. 

To  gain  a  place  in  the  earthly  phase  of  the  kingdom  of 
God  will  be  to  find  the  gratification  of  every  desire  and 
ambition  of  the  perfe6t  human  heart.  It  will  be  a  glorious 
and  satisfying  portion  from  the  first  entrance  into  it,  and 
yet  the  glory  will  accumulate  as  time  advances  and  the 
blessed  work  progresses.  And  when,  at  the  end  of  a  thou- 
sand years,  the  great  work  of  restitution  is  accomplished  by 
the  Christ  (in  great  measure  through  the  agency  of  these 
noble  human  co-workers);  when  the  whole  human  race  (ex- 
cept the  incorrigible — Matt.  25:46;  Rev.  20:9)  stands 
approved,  without  spot,  or  wrinkle,  or  any  such  thing,  in 
the  presence  of  Jehovah,  these  who  were  instrumental  in 
the  work  will  shine  among  their  fellow-men  and  before 
God  and  Christ  and  the  angels,  as  ' '  the  stars  forever  and 
ever."  (Dan.  12:  3.)  Their  work  and  labor  of  love  will 
never  be  forgotten  by  their  grateful  fellow-men.  They  will 
be  held  in  everlasting  remembrance. — Psa.  112:6. 


292 


The  Plan  of  the  Ages, 


But  great  as  will  be  the  accumulating  glory  of  those  per- 
fe6l  men  who  will  constitute  the  earthly  phase  of  the  king- 
dom, the  glory  of  the  heavenly  will  be  the  glory  that  ex- 
celleth.  While  the  former  will  shine  as  the  stars  for- 
ever, the  latter  will  shine  as  the  brightness  of  the  firma- 
ment— as  the  sun.  (Dan.  12:3.)  The  honors  of  heaven  as 
well  as  of  earth  shall  be  laid  at  the  feet  of  the  Christ.  The 
human  mind  can  approximate,  but  cannot  clearly  conceive, 
the  glory  to  be  revealed  in  the  Christ  through  the  countless 
ages  of  eternity. — Rom.  8:18;  Eph.  2  :  7-12. 

It  is  through  these  two  phases  of  the  kingdom  that  the 
promise  to  Abraham  is  to  be  verified — '*In  thee  and  in  thy 
seed  shall  all  the  families  of  the  earth  be  blessed."  ''Thy 
seed  shall  be  as  the  sand  of  the  sea,  and  as  the  stars  of 
heaven" — an  earthly  and  a  heavenly  seed,  both  God's  in- 
struments of  blessing  to  the  world.  Both  phases  of  the 
promises  were  clearly  seen  and  intended  by  God  from  the 
beginning,  but  only  the  earthly  was  seen  by  Abraham. 
And  though  God  selected  from  the  natural  seed  the  chief 
of  the  spiritual  class  (the  apostles  and  others),  and  proffered 
the  chief  blessing,  the  spiritual,  to  all  of  that  nation  living 
in  the  due  time  for  that  heavenly  call,  this  was  just  so  much 
beyond  what  Abraham  ever  saw  in  the  covenant — favor 
upon  favor. 

Paul  (Rom.  11:17)  speaks  of  the  Abrahamic  covenant 
as  a  root  out  of  which  fleshly  Israel  grew  naturally^  but  into 
which  the  Gentile  believers  were  grafted  when  the  natural 
branches  were  cut  off  because  of  unbelief.  This  proves 
the  double  fulfilment  of  the  promise  in  the  development  of 
the  two  seeds,  earthly  (human)  and  heavenly  (spiritual), 
which  will  constitute  the  two  phases  of  the  kingdom.  This 
root-covenant  bears  these  two  distindl  kinds  of  branches, 
each  of  which  in  the  resurre(5lion  will  bear  its  own  distinct 
kind  of  perfe6l  fruitage — the  human  and  spiritual  classes  in  • 


The  Kingdom  of  God. 


*93 


kingdom  power.  In  order  of  development  it  was  first  the 
natural  (earthly),  aftenvard  the  heavenly  rulers  ;  but  in  order 
of  grandeur  of  position  and  time  of  instalment,  it  will  be 
first  the  spiritual,  afterward  the  natural ;  and  so  there  are 
last  which  shall  be  first,  and  first  which  shall  be  last. — Matt. 
19  :  30  ;  Luke  16  :  16. 

The  promise  made  to  Abraham,  to  which  Stephen  refers 
(A<5ls  7  :  5),  and  in  which  Israel  trusted,  was  earthly :  it 
related  to  the  land.  God  "promised  that  he  would  give 
it  to  him  for  a  possession,"  said  Stephen.  And  God  said 
to  Abraham,  ''Lift  up  now  thine  eyes,  and  look  from  the 
place  where  thou  art,  northward  and  southward  and  east- 
ward and  westward ;  for  all  the  land  which  thou  seest,  to 
thee  will  I  give  it,  and  to  thy  seed  forever.  And  I  will 
make  thy  seed  as  the  dust  of  the  earth,  so  that  if  a  man  can 
number  the  dust  of  the  earth,  then  shall  thy  seed  be  num- 
bered. Arise,  walk  through  the  land,  in  the  length  of  it 
and  in  the  breadth  of  it;  for  I  will  give  it  unto  thee." 
(Gen.  13:14-17.)  Stephen  shows  that  this  promise 
yet  be  fulfilled ;  for  he  declares  that  God  gave  Abraham 
''none  inheritance  in  it  [in  the  land],  no,  not  so  much  as 
to  set  his  foot  on." 

The  Apostle,  writing  of  this  same  class  of  ancient  wor- 
thies— Abraham  among  others — agrees  with  Stephen's  state- 
ment that  the  promise  to  Abraham  has  not  yet  been  fulfilled ; 
and  he  goes  further  and  shows  that  those  earthly  promises 
cannot  and  will  not  be  fulfilled  until  the  still  higher  heav- 
enly promises  concerning  the  Christ  (Head  and  body)  are 
fulfilled.  He  says  of  them :  These  all  died  in  faith,  not 
[/.  without]  having  received  [the  fulfilment  of]  the 
promise,  God  having  provided  some  better  thing  for  us  [the 
Christ],  that  they  without  us  should  not  be  made  perfe6l. 
(Heb.  II  :  13,  39,  40.)  Thus  is  shown  again  that  the  Re- 
deemer and  Restorer  is  spiritual,  having  given  up  the  human 


294 


The  Plan  of  the  Ages, 


a  ransom  for  all,  and  that  from  this  highly  exalted  spiritual 
class  all  blessings  must  proceed,  whoever  may  be  honored 
as  its  instruments  or  agents. 

The  earthly  phase  of  the  kingdom  is  thus  seen  to  be 
Israelitish ;  and  around  this  fa(5l  cluster  those  many  proph- 
ecies which  relate  to  the  prominence  of  that  nation  in  God's 
plan  for  the  future  blessing  of  the  world,  when  their  taber- 
nacle, fallen  in  the  dust,  shall  be  restored,  and  Jerusalem 
shall  be  a  praise  in  the  whole  earth.  We  find  statements 
by  both  prophets  and  apostles  which  clearly  indicate  that 
in  the  times  of  restitution  Israel  as  a  nation  will  be  the  first 
among  the  nations  to  come  into  harmony  with  the  new  order 
of  things ;  that  the  earthly  Jerusalem  will  be  rebuilt  upon 
her  old  heaps ;  and  that  their  polity  will  be  restored  as  in 
the  beginning  under  princes  or  judges.  (Isa.  1:26;  Psa. 
45  :  16  j  Jer.  30  :  18.)  And  what  could  be  more  reasonably 
expe6led  than  that  Israel  should  first  of  all  rejoice  to  recog- 
nize the  prophets  and  patriarchs?  and  that  their  acquaint- 
ance with  and  long  discipline  under  the  law  should  have 
prepared  them  for  tra6lability  and  obedience  under  the 
authority  of  the  kingdom  ?  And  while  Israel  will  be  the 
first  of  the  nations  to  be  recognized  and  blessed,  it  is  writ- 
ten also  of  Israel  that  *'The  Lord  shall  save  the  tents  of 
Judah  first." 

We  do  not  deem  it  of  importance  to  enter  into  a  discus- 
sion as  to  where  the  ''lost  tribes ' '  of  Israel  are  to  be  sought. 
It  may  or  may  not  be  true,  as  some  claim,  that  those  ''lost 
tribes"  are  traceable  to  certain  civilized  nations  of  the 
present  day.  But  though  some  of  the  suggested  proofs  are 
not  unreasonable,  yet,  as  a  whole,  it  is  largely  inference 
and  guess-work.  But  should  it  yet  be  clearly  demonstrated 
that  some  of  the  civilized  nations  are  descendants  of  the 
lost  tribes,  it  would  prove  no  advantage  to  them  under  the 
"heavenly"  "high  calling,"  which,  since  their  national  re- 


Hie  Kingdom  of  God. 


295 


je<5lion,  knows  no  difference  between  Jew  and  Greek,  bond 
and  free.  Should  such  evidence  ever  become  clear  (which 
as  yet  it  is  not),  it  would  be  in  perfe6t  harmony  with  the 
prophecies  and  promises  relating  to  that  nation  yet  await- 
ing fulfilment  in  and  under  the  earthly  phase  of  the  kingdom. 

Natural  attachment,  as  well  as  a  still  surv^iving  measure  of 
trust  in  the  long  unfulfilled  promises,  and  all  their  natural 
prejudices,  will  be  favorable  to  Israel's  general  and  speedy 
acceptance  of  the  new  rulers ;  while  their  habits  of  measur- 
able obedience  to  the  law  will  also  be  favorable  to  their 
speedy  harmony  with  the  principles  of  the  new  government. 

As  Jerusalem  was  the  seat  of  empire  under  the  typical 
Kingdom  of  God,  it  will  again  occupy  the  same  position, 
and  be  ''the  city  of  the  Great  King."  (Psa.  48  :  2;  Matt. 
5  :  35.)  A  city  is  a  symbol  of  a  kingdom  or  dominion,  and 
so  God's  Kingdom  is  symbolized  by  the  New  Jerusalem,  the 
new  dominion  coming  from  heaven  to  earth.  At  first  it 
will  consist  of  only  the  spiritual  class,  the  Bride  of  Christ, 
which,  as  seen  by  John,  will  gradually  come  down  to  earth ; 
that  is,  it  will  gradually  come  into  power  as  the  present  em- 
pires break  in  pieces,  during  the  Day  of  the  Lord.  In  due 
time,  however,  the  earthly  phase  of  this  city  or  government 
will  be  established,  parts  or  members  of  which  will  be  the 
ancient  worthies.  There  will  not  be  two  cities  (govern- 
ments), but  one  city,  one  heavenly  government,  the  one  for 
which  Abraham  looked,  ''a  city  which  hath  foundations" 
— a  government  established  in  righteousness,  being  founded 
upon  the  sure  rock  foundation  of  the  righteousness  of  Christ 
the  Redeemer,  the  value  of  man's  ransom  which  he  gave, 
and  the  firmness  of  divine  justice,  which  can  no  more  con- 
demn the  redeemed  than  it  could  previously  excuse  the 
guilty. — Rom.  8:  31-34;  i  Cor.  3:  11. 

Glorious  City  of  Peace  !  whose  walls  signify  salvation, 
protedlion  and  blessing  to  all  who  enter  it,  whose  founda- 


The  Plan  of  ihe  Ages. 


tions  laid  in  justice  can  never  be  moved,  and  whose  builder 
and  designer  is  God  !  It  is  in  the  light  which  will  shine 
from  this  glorious  city  (kingdom)  of  God  that  the  nations 
(people)  will  walk  on  the  highway  of  holiness,  up  to  per- 
fection and  to  full  harmony  with  God. — Rev.  21 :  24.  * 

When  mankind  reaches  perfe6lion  at  the  close  of  the 
Millennial  age,  as  already  shown,  they  will  be  admitted  into 
membership  in  the  Kingdom  of  God  and  given  the  entire 
control  of  earth  as  at  first  designed — each  man  a  sovereign, 
a  king.  This  is  clearly  shown  in  the  symbolic  proph- 
ecy of  John  (Rev.  21  :  24-26);  for  in  vision  he  not  only 
saw  the  people  walk  in  the  light  of  it,  but  he  saw  the  kings 
enter  it  in  glory ;  yet  none  could  enter  who  would  defile  it. 
None  can  become  identified  with  that  city  (kingdom)  who 
has  not  first  been  thoroughly  tested  ;  none  who  would  work, 
or  love  to  work,  deceit  and  unrighteousness;  only  those 
whom  the  Lamb  will  write  as  worthy  of  life  everlasting, 
and  to  whom  he  will  say,  Come,  ye  blessed  of  my  Father, 
inherit  the  kingdom  prepared  for  you." 

It  should  be  remembered,  then,  that  though  undoubtedly 
the  literal  city  of  Jerusalem  will  be  rebuilt,  and  though 
probably  it  will  become  the  capital  of  the  world,  yet  many 
prophecies  which  mention  Jerusalem  and  its  future  glories 
refer,  under  that  as  a  symbol,  to  the  Kingdom  of  God  to  be 
established  in  great  splendor. 

Concerning  the  future  glory  of  the  earthly  phase  of  the 
kingdom  as  represented  in  Jerusalem,  the  prophets  speak 
in  glowing  terms,  saying:  Break  forth  into  joy,  sing  to- 
gether, ye  waste  places  of  Jerusalem;  for  the  Lord  hath 
comforted  his  people,  he  hath  redeemed  Jerusalem. "  * '  Be- 
hold, I  create  Jerusalem  a  rejoicing,  and  her  people  a  joy." 

*  The  following  words  are  omitted  from  this  verse  by  the  most  authen- 
tic ancient  manuscripts,  viz.,  "  of  them  which  are  savedy'  also  '•''and  hon- 
or r    The  latter  words  are  also  lacking  from  verse  26. 


The  Kingdom  of  God. 


297 


Rejoice  ye  with  Jerusalem  and  be  glad  with  her,  .  .  .  that 
ye  may  be  delighted  with  the  abundance  of  her  glory;  for 
saith  the  Lord,  Behold,  I  will  extend  peace  to  her  like  a 
river,  and  the  glory  of  the  Gentiles  like  a  flowing  stream." 

At  that  time  they  shall  call  Jerusalem  the  throne  of  the 
Lord,  and  all  nations  shall  be  gathered  unto  it."  *'And 
many  people  shall  go  and  say,  Come  ye,  and  let  us  go  up 
to  the  mountain  [kingdom]  of  the  Lord,  to  the  house  of 
the  God  of  Jacob ;  and  he  will  teach  us  of  his  ways,  and 
we  will  walk  in  his  paths ;  for  out  of  Zion  [the  spiritual 
phase]  shall  go  forth  the  law,  and  the  word  of  the  Lord  from 
Jerusalem  " — the  earthly  phase. — Isa.  52:9;  65  :  18  ;  66  : 
10-12;  Jer.  3:  17;  Isa.  2;  3. 

When  considering  the  many  precious  promises  of  future 
blessing  made  to  Israel,  and  expecSling  an  accurate  fulfil- 
ment of  them  to  that  people,  it  is  proper  that  we  should 
remember  that  as  a  people  they  are  typical,  as  well  as  adlual. 
In  one  aspe6l  they  are  typical  of  the  whole  world  of  man- 
kind; and  their  Law  Covenant,  of  obedience  and  life,  was 
typical  of  the  New  Covenant  to  be  established  with  the 
world  during  the  Millennial  and  future  ages. 

The  blood  of  atonement  under  their  typical  covenant, 
and  the  priesthood  which  applied  it  to  that  nation,  typified 
the  blood  of  the  New  Covenant  and  the  Royal  Priesthood 
which  will,  during  the  Millennium,  apply  its  cleansings 
and  blessings  to  the  whole  world.  Thus  their  priesthood 
typified  the  Christ,  and  that  nation  typified  all  for  whom 
the  real  sacrifice  was  made,  and  to  whom  the  real  blessings 
will  come — ''every  man,"  ''the  whole  world." 

Then  let  us  remember  that  though  the  future  blessings, 
like  the  past,  will  be  to  the  Jew  first,  and  also  to  the  Gen- 
tile, it  will  be  in  the  matter  of  time  only  that  the  Jews  will 
have  the  precedence  to  divine  favor ;  and  this  we  have  shown 
would  be  a  natural  consequence  of  their  training  under  the 


298 


The  Plan  of  the  Ages. 


Law,  which  in  due  time  will  serve  its  purpose  to  bring  them 
to  Christ.  Though  it  brought  only  a  remnant  of  them  at 
the  first  advent,  it  will  bring  them  as  a  people  at  the  second 
advent,  and  as  a  people  they  will  be  a  first-fruit  among  the 
nations.  Ultimately  every  blessing  promised  to  Israel,  ex- 
cept those  pertaining  to  the  ele6led  classes,  will  have,  not 
only  its  a6tual  fulfilment  in  that  people,  but  also  its  anti- 
typical  fulfilment  in  all  the  families  of  the  earth.  Under 
that  government  ''God  will  render  to  every  man  according 
to  his  deeds — glory,  honor,  and  peace  to  every  man  that 
worketh  good,  to  the  Jew  first,  and  also  to  the  Gentile ;  for 
there  is  no  respe6l  of  persons  with  God." — Rom.  2:  6, 10, 11. 

The  Apostle  Paul  calls  our  attention  specially  to  the  sure- 
ness  of  God's  promises  to  Israel  in  the  future,  and  shows 
what  favors  they  lost  by  unbelief,  and  what  favors  are  still 
sure.  He  says  that  it  was  because  of  pride,  hardness  of 
heart  and  unbelief  that  Israel  as  a  people  had  not  obtained 
that  for  which  they  sought — the  chief  place  in  divine  favor 
and  service.  Paul's  reference  here  is  not  to  all  the  genera- 
tions of  Israel,  from  Abraham  down,  but  to  those  genera- 
tions living  at  the  time  of  the  first  advent ;  and  his  words 
would  apply  to  all  their  generations  which  have  lived  during 
the  Gospel  age,  the  age  wherein  the  chief  favor  has  been 
offered — the  high  calling  to  the  divine  nature  and  joint- 
heirship  with  Jesus.  This  favor  Israel  as  a  people  has  failed 
to  recognize  and  lay  hold  of.  And  though  God  visited  the 
Gentiles  and  called  many  of  them  through  the  gospel,  they, 
like  fleshly  Israel,  will  fail  to  obtain  the  heavenly  prize. 
Nevertheless,  a  class,  a  remnant,  a  little  flock  from  among 
all  the  called  ones,  heeds  the  call,  and,  by  obedience  and  self- 
sacrifice,  makes  its  calling  and  election  sure.  Thus  what 
Israel  as  a  people  failed  to  obtain,  and  what  the  nominal 
Christian  Church  also  fails  to  obtain,  is  given  to  the  ele6l 
or  selected  class,  the  faithful  "body  of  Christ" — ele6l  or 


The  Kingdom  of  God. 


299 


chosen  (according  to  the  fore-knowledge  of  God)  through 
sandtification  of  the  spirit  and  belief  of  the  truth. — 2  Thes. 
2  :  13  ;  I  Pet.  i :  2. 

But  though,  through  the  reje6lion  of  Messiah,  Israel  did 
lose  all  this  special  favor,  yet  Paul  shows  that  this  did  not 
prove  them  entirely  cut  off  from  favor ;  for  they  still  had  the 
same  privilege  of  being  grafted  into  Christ  and  the  spirit- 
ual favors  which  the  rest  of  mankind  enjoyed,  if,  during 
the  time  that  call  was  being  made,  they  accepted  in  faith  ; 
for,  argues  Paul,  God  is  as  able  to  graft  them  in  again  as  to 
graft  in  wild  branches,  and  as  willing,  if  they  continue  not 
in  unbelief. — Rom.  11 :  23,  24. 

Moreover,  Paul  argues  that  though  Israel  lost  the  chief 
blessing,  "which  heseeketh  for,"  the  chief  place  in  God's 
kingdom,  yet  it  remains  that  great  promises  are  still  due 
to  be  fulfilled  toward  that  people ;  for,  he  reasons,  God's 
gifts,  callings,  covenants  and  promises  are  not  to  be  turned 
aside  unfulfilled.  God  knew  the  end  from  the  beginning ; 
he  knew  that  Israel  would  reje6l  Messiah  ;  and  his  unequiv- 
ocal promises  to  them  in  view  of  this  knowledge  give  us 
assurance  that  Israel  is  yet  to  be  used  of  the  Lord  in  service, 
as  his  agency  in  blessing  the  world,  though  "  Israel  hath  not 
obtained  that  which  he  seeketh  for ' ' — the  chief  favor.  Paul 
then  proceeds  to  show  that  God's  covenant  promises  to 
Israel  were  of  such  a  nature  as  to  leave  it  open  and  indefi- 
nite whether  as  a  people  they  would  be  the  heavenly  or  the 
earthly  seed — whether  they  would  inherit  and  fulfil  the 
higher  or  the  lower  service  mentioned  in  the  promises. 
God  kept  secret  the  higher  spiritual  favor  until  due  time,  and 
the  promises  made  to  them  mentioned  the  earthly  favor  only, 
though  he  favored  them  by  the  first  offer  of  the  spiritual 
favors  also,  and  so  offered  them  more  than  he  had  ever  prom- 
ised. In  a  word,  the  heavenly  promises  were  hidden  in  the 
earthly.    These  promises,  says  Paul,  cannot  fail,  and  the 


300 


The  Plan  of  the  Ages. 


offering  of  the  hidden  favor  first,  and  Israel's  blind  rejec» 
tion  of  it,  in  no  way  invalidates  or  disannuls  the  other 
feature  of  the  promise.  Hence  he  declares  that  though 
Israel  as  a  nation  is  cast  off  from  favor  during  the  time  the 
Bride  of  Christ  is  being  selected  from  both  Jews  and  Gen- 
tiles, yet  the  time  will  come  when,  the  Deliverer  (Christ, 
Head  and  body)  being  complete,  divine  favor  will  return 
to  fleshly  Israel,  and  the  glorious  Deliverer  will  turn  away 
ungodliness  from  Jacob,*  and  so  all  Israel  will  be  saved 
[recovered  to  favor],  as  it  is  written  by  the  prophet.  The 
Apostle's  words  are  : — 

"Brethren,  that  you  may  not  be  conceited  with  your- 
selves, I  wish  you  not  to  be  ignorant  of  this  secret,  that 
hardness  in  some  measure  has  happened  to  Israel  until  the 
fulness  of  the  Gentiles  may  come  in  [until  the  full  number 
selected  from  the  Gentiles  has  been  completed].  And  then 
all  Israel  will  be  saved,  as  it  has  been  written,  '  The  Deliv- 
erer [Christ,  Head  and  body]  shall  come  out  of  Zion  and 
shall  turn  away  ungodliness  from  Jacob.'  And  *  This  is  the 
covenant  with  them  from  me,  when  I  shall  take  away  their 
sins. '  In  relation  to  the  Glad  Tidings,  indeed,  they  are 
enemies  on  your  account ;  but  in  regard  to  the  eledlion  they 
are  [still]  beloved  on  account  of  the  fathers,  because  the 
gracious  gifts  and  calling  of  God  are  not  things  to  be  re- 
pented of.  Besides,  as  you  [Gentiles]  were  once  disobedient 
to  God,  but  have  now  obtained  mercy  by  their  disobedi- 
ence ;  so  also,  now,  these  have  disobeyed  so  that  they  may 
obtain  mercy  through  your  mercy  [at  the  hands  of  the  glori- 
fied Church].  For  God  shut  up  together  all,  for  disobedi- 
ence, that  he  might  have  mercy  on  all.  [Compare  Rom. 
5:  17-19.]  O  the  depth  of  the  riches  and  wisdom  and 
knowledge  of  God." — Rom.  11 :  25-33. 


*Sgwitttal  Israel  is  never  called  "  Jacobo' 


The  Kingdom  of  God. 


HEIRS  OF  THE  KINGDOM. 

'*Who  shall  ascend  into  the  hill  [literally  mountain^  sym- 
bol of  kingdom]  of  Jehovah?  or  who  shall  stand  in  his  holy 
place  [temple]?  He  that  hath  clean  hands  and  a  pure 
heart." — Psa.  24:  3,  4. 

The  city  of  Jerusalem  was  built  upon  a  mountain  top — 
a  double  top ;  for  it  was  separated  by  the  valley  Tyropoeon 
into  two  parts.  Still  it  was  one  city,  surrounded  by  one  wall, 
with  bridges  connecting  the  two  divisions.  On  one  of  these 
mountain  tops  the  Temple  was  built.  This  might  be  under- 
stood to  symbolize  the  union  of  the  kingly  and  the  priestly 
qualities  in  the  glorified  Church;  or,  the  one  Kingdom  of 
God  with  its  two  phases — the  spiritual  temple,  not  of  earthly 
origin,  but  of  a  new,  heavenly  or  spiritual  nature  (Heb. 
9:11),  separate  from,  yet  united  with,  the  earthly  phase. 

David  appears  to  refer  to  the  two  places.  It  was  an 
honor  to  be  of  the  city  at  all,  and  a  still  greater  honor  to 
ascend  into  the  holy  temple,  into  the  sacred  precindls  of 
which  only  the  priests  were  permitted  to  enter.  And  David 
shows  that  purity  of  life  and  honesty  of  heart  are  necessary 
to  any  who  would  attain  either  honor.  They  that  would  be 
of  the  Royal  Priesthood  are  exhorted  to  purity,  even  as  the 
high  priest  of  our  profession  is  pure,  if  they  would  be  ac- 
counted worthy  of  joint-heirship  with  him.  And  he  that 
hath  this  hope  in  him  purilieth  himself,  even  as  he  is  pure. 
This,  as  already  shown,  is  a  purity  of  intent^  reckoned  to  us 
as  absolute  or  a6tual  purity,  Christ's  imputed  purity  sup- 
plying our  unavoidable  deficiency,  and  compensating  for 
our  unavoidable  weaknesses,  while  we  walk  after  the  spirit 
and  not  after  the  flesh. 

But  let  it  not  be  forgotten  that  purity,  sincerity  and  en- 
tire consecration  to  God  are  essential  to  all  those  who  would 
enter  the  Kingdom  of  God  in  either  phase.  It  was  thus 
fith  those  ancient  worthies  who  will  inherit  the  earthly 


302 


The  Plan  of  the  Ages. 


phase  of  the  kingdom  under  Christ.  They  loved  righteous- 
ness and  hated  iniquity,  and  were  deeply  grieved  and  peni- 
tent when  overtaken  by  a  fault,  or  stumbled  by  a  weakness 
or  besetment.  So,  too,  it  has  been  with  the  faithful  of  the 
Gospel  age ;  and  so  it  will  be  with  all  in  the  Millennial  age, 
when  the  spirit  of  God,  the  spirit  of  truth,  is  poured  upon 
all  flesh.  The  overcomers  of  that  age  will  also  need  to 
strive  for  purity  of  heart  and  life,  if  they  would  have  a  right 
under  God's  arrangement  to  enter  into  the  city — the  king- 
dom prepared  for  them  from  the  foundation  of  the  world 
— the  original  dominion  restored. 

THE  IRON  RULE, 

Many  erroneously  suppose  that  when  Christ's  Millennial 
Kingdom  is  inaugurated  every  one  will  be  pleased  with  its 
ruling.  But  not  so.  Its  regulations  will  be  far  more  exa6l' 
ing  than  those  of  any  previous  government,  and  the  liber- 
ties of  the  people  will  be  restri6ted  to  a  degree  that  will  be 
galling  indeed  to  many  now  clamoring  for  an  increase  of 
liberty.  Liberty  to  deceive,  to  misrepresent,  to  overreach 
and  to  defraud  others,  will  be  entirely  cut  off.  Liberty  to 
abuse  themselves  or  others  in  food  or  in  drink,  or  in  any  way 
to  corrupt  good  manners,  will  be  totally  denied  to  all. 
Liberty  or  license  to  do  wrong  of  any  sort  will  not  be 
granted  to  any.  The  only  liberty  that  will  be  granted  to 
any  will  be  the  true  and  glorious  liberty  of  the  sons  of  God 
— liberty  to  do  good  to  themselves  and  others  in  any  and 
in  every  way;  but  nothing  will  be  allowed  to  injure  or 
destroy  in  all  that  Holy  Kingdom.  (Isa.  11:9;  Rom. 
8:  21.)  That  rule  will  consequently  be  felt  by  m.any  to  be 
a  severe  one,  breaking  up  all  their  former  habits  and  cus- 
toms, as  well  as  breaking  up  present  institutions  founded 
upon  these  false  habits  and  false  ideas  of  liberty.  Because 
of  its  firmness  and  vigor,  it  is  symbolically  called  an  iron 


Tlie  Kingdom  of  God. 


rule — "  He  shall  rule  them  with  a  rod  of  iron. ' '  (Compare 
Rev.  2:  26,  27  ;  Psa.  2:  8-12  and  49:  14.)  Thus  will  l)e  ful- 
filled the  statement,  **  Judgment  will  I  lay  to  the  line  and 
righteousness  to  the  plummet.  And  the  hail  [righteous  judg- 
ment] shall  sweep  away  the  refuge  of  lies,  and  the  waters 
[truth]  shall  overflow  the  hiding  place,"  and  every  hidden 
thing  shall  be  revealed. — Isa.  28  :  ty  ;  Matt.  10  :  26. 

Many  will  feel  rebellious  against  that  perfedl  and  equita- 
ble rule  because  accustomed  in  the  past,  under  the  rule  of 
the  present  prince,  to  lord  it  over  their  fellow  mortals,  and 
to  live  wholly  at  the  expense  of  others  without  rendering 
compensating  service.  And  many  and  severe  will  be  the 
stripes  which  a  present  life  of  self-indulgence  and  gratifica- 
tion will  naturally  demand  and  receive  under  that  reign, 
before  such  will  learn  the  lessons  of  that  kingdom — equity, 
justice,  righteousness.  (Psa.  89 :  32 ;  Luke  1 2 :  47,  48.)  The 
lesson  on  this  subje<5l  comes  first  to  the  living  generation, 
and  is  near  at  hand. — James  5. 

But,  blessed  thought !  when  the  Prince  of  Life  has  put  in 
force  the  laws  of  righteousness  and  equity  with  an  iron 
rule,  the  masses  of  mankind  will  learn  that  "  Righteousness 
exalteth  a  nation,  but  sin  is  a  reproach  to  any  people." 
They  will  learn  that  God's  plan  and  laws  are  best  in  the 
end  for  all  concerned,  and  ultimately  they  will  learn  to  love 
righteousness  and  hate  iniquity.  (Psa.  45  :  7;  Heb.  i  :  9.) 
All  who  under  that  reign  have  not  learned  to  love  the 
right  will  be  counted  unworthy  of  lasting  life  and  will  be 
cut  off  from  among  the  people. — A(5ls  3  :  23  ;  Rev.  20  :  9; 
Psa.  1 1  :  5-7. 

THE  KINGDOM  EVERLASTING. 

"Jehovah  shall  be  King  over  all  the  earth  in  that  day." 
(Zech.  14:  9.)  The  kingdom  which  Jehovah  will  estab- 
lish in  the  hands  of  Christ  during  the  Millennium  will  be 
Jehovah's  kingdom,  but  it  will  be  imder  the  dire(5l  control 


The  Plan  of  the  Ages. 


of  Christ,  as  his  vicegerent,  in  much  the  same  manner  as  the 
Southern  States  were  dealt  with  after  the  RebelHon  by  the 
United  States  government.  The  Southern  States  for  a  while 
were  not  permitted  to  govern  themselves  by  ele6ling  their  own 
ofificers,  lest  they  should  not  conform  to  the  Constitutional 
laws  of  the  Union ;  but  governors,  with  full  power  to  a6l, 
were  placed  in  control  for  the  purpose  of  reconstru6ling 
those  state  governments  and  bringing  them  back  into  full 
harmony  with  the  central  government.  Thus  the  special 
reign  of  Christ  over  the  affairs  of  earth  is  for  a  limited  time 
and  for  a  particular  purpose,  and  it  will  terminate  with  the 
accomplishment  of  that  purpose.  Man,  through  rebellion, 
forfeited  his  God -given  rights — among  others,  self-govern- 
ment in  harmony  with  Jehovah's  laws.  God,  through 
Christ,  redeemed  all  those  rights,  and  secured  the  right  for 
man  not  only  to  return  personally  to  his  former  estate,  but 
also  to  return  to  his  former  office  as  king  of  earth.  But 
to  bring  man  back,  as  God  designs,  in  the  way  best  suited 
to  impress  the  lesson  of  present  experience — namely,  hy  re- 
quiring him  to  put  forth  effort  ';oward  his  own  recovery — 
will  require  a  strong,  a  perfe6l  government.  And  this 
honor  of  completing  man's  recovery,  the  right  to  which  he 
died  to  secure,  is  conferred  upon  Christ;  and  *'he  must 
reign  until  he  hath  put  all  enemies  under  his  feet" — until 
none  exist  who  do  not  recognize,  honor  and  obey  him. 
Then,  having  accomplished  his  mission  as  regards  the  re- 
constru6lion  or  restitution  of  mankind,  he  will  deliver  up 
the  kingdom  to  God,  even  the  Father,  and  mankind  will 
deal  dire6lly,  as  at  first,  with  Jehovah — the  mediation  of 
the  man  Christ  Jesus  having  accomplished  fully  and  com- 
pletely the  grand  work  of  reconciliation. — i  Cor.  15  ;  25-28. 

The  kingdom,  when  delivered  up  to  the  Father,  will  still 
be  the  Kingdom  of  God,  and  ^-he  laws  will  always  be  the 
same.    All  mankind,  then  perfedlly  restored,  will  be  capa= 


7%<?  Kingdom  of  God 


ble  of  rendering  perfect  obedience,  in  letter  as  well  as  in 
spirit ;  while  now,  the  spirit  of  obedience  or  endeavor  to 
observe  God's  law  is  all  of  which  men  are  cjipable.  The 
full  letter  of  that  perfe6l  law  would  condemn  them  at  once 
to  death.  (2  Cor.  3:6.)  Our  acceptableness  now  is  only 
through  Christ's  ransom. 

Until  adlually  perfedl,  *^It  is  a  fearful  thing  to  fall  into 
the  hands  of  the  living  God."  (Heb.  10:  31.)  Now,  and 
until  a6lually  perfe6l,  none  could  stand  before  the  law  of 
exadl  justice:  all  need  the  mercy  provided  freely  under 
Christ's  merit  and  sacrifice.  But  when  Christ  delivers 
up  the  kingdom  to  the  Father,  he  will  present  them  fault- 
less before  him,  fit  and  able  to  enjoy  everlasting  blessed- 
ness under  Jehovah's  perfe6l  law.  All  fearfulness  will  then 
be  gone,  and  Jehovah  and  his  restored  creatures  will  be  in 
perfe6l  harmony,  as  at  first. 

When,  in  the  end  of  the  Millennial  age,  Christ  delivers 
up  the  dominion  of  earth  to  the  Father,  he  does  so  by  de- 
livering it  to  mankind  as  the  Father's  representatives,  who 
were  designed  from  the  first  to  have  this  honor,  (i  Cor. 
15  :  24;  Matt.  25  :  34.)  Thus  the  Kingdom  of  God  lasts 
forever.  And  so  we  read  in  our  Lord's  words;  Then  shail 
the  King  say  to  them  on  his  right  hand  [those  who,  during 
the  Millennial  reign,  will  have  attained  the  position  of  favor 
by  harmony  and  obedience],  Come,  ye  blessed  of  my  Fa- 
ther [you  whom  my  Father  designs  thus  to  bless],  inherit 
the  kingdom  prepared  for  you  from  the  foundation  of  the 
world. 

This  kingdom  and  honor  prepared  for  man  should  not 
be  confounded  with  that  still  higher  kingdom  and  honor 
prepared  for  the  Christ,  which  were  ''ordained  before  the 
world  unto  our  glory"  (i  Cor.  2  :  7),  and  to  which  we  were 
chosen  in  Christ  before  the  foundation  of  the  world.  And 
though  the  special  intervention  and  reign  of  the  Christ  over 
20 


3o6 


The  Plan  of  the  Ages. 


earth  will  close,  as  foreshown,  we  must  not  conclude  that 
Christ's  glory  and  dominion  and  power  will  then  cease. 
Nay,  Christ  is  associated  forever  with  all  the  divine  glory 
and  power  at  the  right  hand  of  Jehovah's  favor  j  and  his 
Bride  and  joint-heir  will  forever  share  his  increasing  glory. 
What  wondrous  works  in  other  worlds  await  the  power 
of  this  highly  exalted  agent  of  Jehovah,  we  will  not  here 
surmise,  further  than  to  suggest  the  infinitude  and  adlivity 
of  divine  power,  and  the  boundlessness  of  the  universe. 

Truly,  then,  in  whatever  phase  of  the  kingdom  our  inter- 
est centers,  it  is  ''the  desire  of  all  nations;"  for  under  it 
all  will  be  blessed.  Hence,  all  may  earnestly  long  for  that 
time;  and  all  may  well  pray,  ''Thy  Kingdom  come,  thy 
vill  be  done  on  earth  as  it  is  in  heaven. "  It  is  for  this  that 
,gnorantly  the  whole  creation  has  long  been  groaning  and 
waiting — waiting  for  the  manifestation  of  the  Sons  of  God, 
the  kingdom  which  will  crush  out  evil  and  bless  and  heal 
all  nations. — Rom.  8:19;  16 :  20. 


STUDY  XV. 


THE  DAY  OF  JEHOVAH. 


The  "  Day  OF  Jehovah,"  the  "  Day  of  Vengeance,"  the  "  Day  of  Wrath." 
— A  Time  of  Great  Trouble. — Its  Cause. — The  Bible's  Testimony  Regard- 
ing IT. — Its  Fire  and  Storm,  Its  Shaking  and  Melting,  Shown  to  be  Sym- 
bolic—David's Testimony. — The  Revelator's  Testimony. — The  Present 
Situation  AND  THE  Future  Outlook  as  Viewed  by  the  Opposing  Partihs, 
Capitalists  and  Wage-Workers. — A  Remedy  Which  Will  Not  Succeed. — 
The  Veil  Lifted  and  Light  Admitted  Just  in  Due  Time. — The  Proof  of 
This. — The  Condition  of  the  Saints  During  the  Trouble,  and  Their 
Proper  Attitude  Toward  It. 


HE  "  Day  of  Jehovah"  is  the  name  of  that  period  of  time 


in  which  God's  kingdom,  under  Christ,  is  to  be  gradu- 
ally "set  up  "  in  the  earth,  while  the  kingdoms  of  this  world 
are  passing  away  and  Satan's  ix)wer  and  influence  over  men 
are  being  bound.  It  is  everywhere  described  as  a  dark  day 
of  intense  trouble  and  distress  and  perplexity  upon  man- 
kind. And  what  wonder  that  a  revolution  of  such  propor- 
tions, and  necessitating  such  great  changes,  should  cause 
trouble.  Small  revolutions  have  caused  trouble  in  every 
age ;  and  this,  so  much  greater  than  any  previous  revolu- 
tion, is  to  be  a  time  of  trouble  such  as  never  was  since 
there  was  a  nation — no,  nor  ever  shall  be. — Dan.  12:1; 
Matt.  24 :  21,  22. 

It  is  called  the  "  Day  of  Jehovah ' '  because,  though  Christ, 
with  royal  title  and  power,  will  be  present  as  Jehovah's 
representative,  taking  charge  of  all  the  affairs  during  this 
day  of  trouble,  it  is  more  as  the  General  of  Jehovah,  subdu- 
ing all  things,  than  as  the  Prince  of  Peace,  blessing  all. 
Meantime,  as  false  and  imperfe6l  views  and  systems  fall, 
the  standard  of  the  new  King  will  rTse,  and  eventually  he 


307 


3o8 


TJie  Plan  of  the  Ages. 


shall  be  recognized  and  owned  by  all  as  King  of  kings. 
Thus  it  is  presented  by  the  prophets  as  Jehovah's  work 
to  set  up  Christ's  dominion  :  /  will  give  thee  the  Gentiles 
for  thine  inheritance,  and  the  uttermost  parts  of  the  earth 
for  thy  possession."  (Psa.  2:8.)  "In  the  days  of  these 
kings  shall  the  God  of  heaven  set  up  a  kingdom. ' '  (Dan. 
2  :  44.)  The  Ancient  of  days  did  sit,  and  there  was  brought 
before  him  one  like  unto  a  son  of  man,  and  there  was  given 
him  a  dominion,  that  all  kingdoms  should  serve  and  obey 
him.  (Dan.  7:  9,  13,  14,  22,  27.)  Added  to  these  is  Paul's 
statement  that,  when  Christ  shall  accomplish  the  obje6l  of 
his  reign,  '*then  shall  the  Son  also  himself  be  subject 
unto  him  [the  Father]  that  put  all  things  under  him.'* 
— I  Cor.  15  :  28. 

This  period  !:»  called  the  '*Day  of  Vengeance  of  our 
God,"  and  a  "Day  of  Wrath."  (Isa.  61 :  2;  63  :  1-4;  Psa. 
110:5.)   -^^^  mind  that  grasps  only  the  idea  of 

anger,  or  supposes  divine  malice,  seriously  errs.  God  has 
established  certain  laws,  in  harmony  with  which  he  operates, 
and  those  who  from  any  cause  come  into  conflidt  with  these 
reap  the  penalty  or  wrath  of  their  own  course.  God's  coun- 
sel to  mankind  has  been  continually  reje6led,  except  by 
the  few  j  and,  as  we  have  shown,  he  permitted  them  to  have 
their  own  way  and  to  drop  him  and  his  counsels  from  their 
hearts.  (Rom.  i :  28.)  He  then  confined  his  special  care 
to  Abraham  and  his  seed,  who  professed  to  desire  his  way 
and  his  service.  Their  hardness  of  heart  as  a  people,  and 
the  insincerity  of  their  hearts  toward  God,  not  only  natur- 
ally prevented  them  from  receiving  Messiah,  but  just  as 
naturally  prepared  them  for  and  led  them  into  the  trouble 
which  terminated  their  national  existence. 

And  so  the  light  borne  in  the  world  during  the  Gospel 
age  by  the  true  Church  of  Christ  (the  class  whose  names  are 
written  in  heaven)  has  borne  witness  to  the  civilized  world 


The  Day  of  fehcn'ah. 


A  the  difference  l^etween  right  and  wrong",  p^ood  and  evil, 
dnd  of  a  coming  time  in  which  the  one  will  be  rewarded 
and  the  other  punished.  (John  i6 :  8-i  i  ;  A(5ls  24:  25.) 
This  would  have  had  a  wide  influence  upon  men  had  they 
heeded  the  Lord's  instni(flion,  but,  wilful  as  ever,  they  have 
profited  little  by  the  advice  of  the  Scriptures,  and  the 
trouble  of  the  Day  of  the  Lord  will  come  as  a  consequence 
of  the  negle<5t.  Again,  it  may  be  said  to  be  the  wrath  of 
God  inasmuch  as  it  comes  through  disregard  of  his  coun- 
sels, and  as  a  reward  of  unrighteousness.  Nevertheless, 
viewed  in  another  light,  the  trouble  coming  upon  the  world 
h  the  natural  or  legitimate  result  of  sin,  which  God  fore- 
saw, and  against  which  his  counsels  would  have  protected 
them,  had  they  been  followed. 

%Vhile  God's  message  to  the  Church  has  been,  Present 
your  bodies  a  living  sacrifice"  (Rom.  12  :  i),  his  message 
to  the  world  has  been,  ''Keep  thy  tongue  from  evil,  and  thy 
lips  from  speaking  guile ;  depart  from  evil  and  do  good  ; 
seek  peace  and  pursue  it."  (Psa.  34:13,14.)  Few  have 
heeded  either  message.  Only  a  little  flock  sacrificed  ;  and 
fls  for  the  world,  though  it  nailed  up  the  motto,  "  Honesty 
is  the  best  policy,"  it  has  negle6led  in  general  to  pradlice 
it.  It  heeded  rather  the  voice  of  avarice — Get  all  you  can 
of  riches  and  honor  and  power  in  this  world,  no  matter  what 
the  method  by  which  you  obtain  it,  and  no  matter  who  loses 
by  your  gain.  In  a  word,  the  trouble  of  this  Day  of  the 
Ivord  would  not  come,  could  not  come,  if  the  principles  of 
God's  law  were  observed  to  any  considerable  extent.  That 
law  briefly  summed  up  is — Thou  shalt  love  the  Lord  thy 
God  with  all  thy  heart,  and  thy  neighbor  as  thyself.  (Matt. 
22  :  37-39  )  It  is  because  the  depraved  or  carnal  mind  is 
opposed  to  this  law  of  God,  and  is  not  subject  to  it,  that, 
as  a  natural  consequence,  the  trouble  will  come,  as  reaping 
after  sowing. 


The  Plan  of  the  Ages. 


The  carnal  or  depraved  mind,  so  far  from  loving  its 
neighbor  as  itself,  has  always  been  selfish  and  grasping — 
often  leading  even  to  violence  and  murder  to  get  for  self 
the  things  possessed  by  others.  However  exercised,  the 
selfish  principle  is  always  the  same,  except  as  governed  by 
circumstances  of  birth,  education  and  surroundings.  It 
has  been  the  same  in  every  age  of  the  world,  and  will  be, 
until,  by  the  force  of  the  iron  rule  of  Messiah,  not  might 
nor  greed,  but  love,  will  decide  what  is  right,  and  enforce 
it,  until  all  may  have  opportunity  to  learn  the  superior  bene- 
fits of  the  rule  of  righteousness  and  love  as  compared  with 
that  of  selfishness  and  might ;  until,  under  the  influence  of 
the  sunlight  of  truth  and  righteousness,  the  selfish,  stony 
heart  of  man  will  become  once  more  as  when  God  pro- 
nounced it  "very  good" — a  heart  of  flesh. — Ezek.  36  :  26. 
-  Looking  back,  we  can  see  without  difficulty  how  the 
change  from  Godlike  love  and  kindness  to  hard  selfishness 
came  about.  The  circumstances  tending  to  promote  selfish- 
ness were  encountered  as  soon  as  man,  through  disobedi- 
ence, lost  the  divine  favor  and  was  exiled  from  his  Eden 
home,  where  his  every  want  had  been  bountifully  supplied. 
As  our  condemned  parents  went  forth  and  began  the  battle 
of  life,  seeking  to  prolong  existence  to  its  farthest  limit, 
they  were  met  at  once  with  thorns  and  briers  and  thistles 
and  sterile  ground;  and  the  contending  with  these  pro- 
duced weariness  and  the  sweat  of  face  which  the  Lord  had 
declared.  Gradually  the  mental  and  moral  qualities  began 
to  dwarf  from  lack  of  exercise,  while  the  lower  qualities 
retained  fuller  scop^  from  constant  exercise.  Sustenance 
became  the  principal  aim  and  interest  of  life ;  and  its  cost 
in  labor  became  the  standard  by  which  all  other  interests 
were  estimated,  and  Mammon  became  master  of  men. 
Can  we  wonder  that  under  such  circumstances  mankind  be- 
came selfish,  greedy  and  grasping,  each  striving  for  most — 


The  Day  of  Jehovah, 


3" 


first  of  the  necessities,  and  secondly  of  the  honors  and  luxu- 
ries bestowed  by  Mammon  ?  It  is  but  the  natural  tendency 
of  which  Satan  has  taken  great  advantage. 

During  past  ages,  under  various  influences  (among  others, 
ignorance,  race  prejudices,  and  national  pride),  the  great 
wealth  of  the  world  has  generally  been  in  the  hands  of  the 
few — the  rulers — to  whom  the  masses  rendered  slavish  obe- 
dience as  to  their  national  representatives,  in  whose  wealth 
they  felt  a  pride  and  an  interest  as  their  own  representa- 
tively. But  as  the  time  drew  near  in  which  Jehovah  de- 
signed to  bless  the  world  through  a  Restitution  at  the  hands 
of  Messiah,  he  began  to  lift  up  the  vail  of  ignorance  and 
superstition,  through  modern  facilities  and  inventions ;  and 
with  these  came  the  general  elevation  of  the  people  and 
the  decreasing  power  of  earthly  rulers.  No  longer  is  the 
wealth  of  the  world  in  the  hands  of  its  kings,  but  chiefly 
among  the  people. 

Though  wealth  brings  many  evils,  it  also  brings  some  bless- 
ings :  the  wealthy  obtain  better  educations — but  thus  they 
are  lifted  intelledlually  above  the  poorer  people  and  become 
more  or  less  associated  with  royalty.  Hence  an  aristocracy 
exists  which  has  both  money  and  education  to  back  it,  and 
to  assist  in  its  avaricious  struggle  to  get  all  it  can  and  to 
keep  self  in  the  front  rank  at  any  cost. 

But,  as  intelligence  spreads,  as  the  people  take  advantage 
of  educational  facilities,  now  so  abundant,  they  begin  to 
think  for  themselves ;  and  with  the  self-esteem  and  selfish- 
ness in  them  led  on  by  a  little  learning — sometimes  a  dan- 
gerous thing — they  fancy  that  they  see  ways  and  means  by 
which  the  interests  and  circumstances  of  all  men,  and  espe- 
cially their  own,  can  be  promoted  at  the  cost  of  the  fewer 
numbers  in  whose  hands  the  wealth  now  lies.  Many  of 
these,  doubtless,  honestly  believe  that  the  confli6ting  inter- 
ests of  Mammon's  worshiper?  (themselves  on  one  side,  and 


T%e  Plan  &f  ike  Age^. 


the  wealthy  on  the  other)  could  be  easily  and  fairly  adjusted  5 
and  no  doubt  they  feel  that  were  they  wealthy  they  would 
be  very  benevolent,  and  quite  willing  to  love  their  neighbors 
as  themselves.  But  they  evidently  deceive  themselves ;  for 
in  their  present  condition  very  few  indeed  manifest  such  a 
spirit,  and  he  that  would  not  be  faithful  in  the  use  of  a  little 
of  this  world's  goods  v/ould  not  be  faithful  if  he  had  greater 
riches.  In  fa61:,  circumstances  prove  this;  for  some  of  the 
hardest  hearted  and  most  selfish  among  the  wealthy  are 
those  who  have  risen  suddenly  from  the  humble  walks  of  life. 

On  the  contrary,  while  by  no  means  excusing  but  re- 
proving covetousness  and  grasping  selfishness  on  the  part  of 
all  classes,  it  is  but  proper  to  notice  that  the  provision  made 
for  the  sick  and  helpless  and  poor,  in  the  way  of  asylums, 
hospitals,  poor-houses,  public  libraries,  schools  and  various 
other  enterprises  for  the  good  and  comfort  of  the  masses, 
rather  than  of  the  wealthy,  is  maintained  mainly  by  taxes 
and  donations  from  the  rich.  These  institutions  almost 
always  owe  their  existence  to  the  kind  hearted  and  benevo- 
lent among  the  rich,  and  are  matters  which  the  poorer  classes 
have  neither  the  time,  nor  generally  the  necessary  education 
or  interest,  to  bring  into  successful  operation. 

Nevertheless,  to-day  sees  a  growing  opposition  between 
the  wealthy  and  laboring  classes — a  growing  bitterness 
on  the  part  of  labor,  and  a  growing  feeling  among  the 
wealthy  that  nothing  but  the  strong  arm  of  the  law  will 
prote6c  what  they  believe  to  be  //z^/r  rights.  Hence,  the 
wealthy  are  drawn  closer  to  the  governments ;  and  the  wage- 
working  masses,  beginning  to  think  that  laws  and  govern- 
ments were  designed  to  aid  the  wealthy  and  to  restrain  the 
poor,  are  drawn  toward  Communism  and  Anarchy,  think- 
ing that  their  interests  would  best  be  served  thereby,  and 
not  realizing  that  the  worst  government,  and  the  most  ex« 
pensive,  is  vastly  better  than  no  government  at  all. 


ITu  Day  of  Jehovah. 


Many  scriptures  clearly  show  that  this  will  be  the  char- 
adler  of  the  trouble  under  which  present  civil,  social  and 
religious  systems  will  pass  away ;  that  this  is  the  way  in 
which  increase  of  knowledge  and  liberty  will  result,  be- 
cause of  man's  imperfedtion,  mental,  moral  and  physical. 
These  scriptures  will  be  referred  to  in  due  course ;  but  here 
we  can  only  call  attention  to  a  few  of  the  many,  advising 
our  readers  meanwhile  that  in  many  of  the  prophecies  of 
the  Old  Testament  in  which  Egypt,  Babylon  and  Israel 
figure  so  largely,  not  only  was  there  a  literal  fulfilment  in- 
tended, but  also  a  secondary  and  larger  one.  Thus,  for 
instance,  the  predidtions  regarding  the  fall  of  Babylon,  etc., 
must  be  considered  extravagant  beyond  measure,  did  we  not 
recognize  a  symbolic  and  antitypical  as  well  as  a  literal 
Babylon.  The  book  of  Revelation  contains  predictions 
recorded  long  after  literal  Babylon  was  in  ruins,  and  hence 
evidently  applicable  only  to  symbolic  Babylon ;  yet  the 
close  resemblance  of  the  words  of  the  prophets,  apparently 
directly  addressed  to  literal  Babylon,  are  thus  shown  to  be- 
long in  an  especial  sense  to  symbolic  Babylon.  In  this 
larger  fulfilment,  Egypt  represents  the  world;  Babylon 
represents  the  nominal  Church,  called  Christendom ;  while, 
as  already  shown,  Israel  often  represents  the  whole  world 
in  its  justified  condition,  as  it  will  be — its  glorious  Royal 
Priesthood,  its  holy  Levites  and  its  believing  and  worship- 
ing people,  justified  by  the  sacrifice  of  the  Atonement,  and 
Drought  into  a  condition  of  reconciliation  with  God.  To 
Israel  the  blessings  are  promised,  to  Egypt  the  plagues,  and 
to  strong  Babylon  a  wonderful,  complete  and  everlasting  over- 
throw, as  a  great  millstone  cast  into  the  sea"  (Rev.  i8:  21), 
never  to  be  recovered,  but  to  be  held  in  everlasting  odium. 

The  Apostle  James  points  out  this  day  of  trouble,  and 
tells  of  its  being  the  result  of  differences  between  capital 
and  labor.    He  says:  *'Coine  now,  ye  wealthy  !  wail  ye. 


The  Plan  of  the  Ages. 


howling  at  your  hardships  that  are  coming  upon  you.  Your 
wealth  has  rotted  [lost  its  value],  and  your  garments  have 
become  moth-eaten :  your  gold  and  silver  have  become  rusted 
out,  and  their  rust  for  a  witness  to  you  shall  be,  and  shall 
eat  your  flesh  as  fire.  Ye  treasured  it  up  in  the  last  days. 
Behold  !  the  wages  of  the  workers  who  cut  down  your 
fields — that  which  has  been  kept  back  by  reason  of  you 
[of  your  hoarding]  is  crying  out ;  and  the  outcries  of  those 
who  reaped,  into  the  ears  of  the  Lord  of  the  whole  people 
have  entered."  (Jas.  5  :  1-4.)  He  adds  that  the  class  com- 
ing into  trouble  has  been  used  to  luxury,  obtained  largely 
at  the  cost  of  others,  among  whom  were  some  of  the  right- 
eous, and  out  of  them,  because  they  resisted  not,  the  very 
life  had  been  crushed.  The  Apostle  urges  the  brethren  " 
to  bear  patiently  whatever  their  part  may  be,  looking  be- 
yond, and  expe6ling  deliverance  through  the  Lord.  This 
very  condition  of  things  can  now  be  seen  approaching; 
and  in  the  world,  among  those  who  are  awake,  men's 
hearts  are  failing  them  for  looking  after  the  things  that  are 
coming  on  the  earth. ' '  All  know  that  the  constant  ten- 
dency of  our  times  is  toward  lower  wages  for  labor,  unless 
where  the  prices  are  artificially  sustained  or  advanced  by 
labor  combinations,  strikes,  etc.;  and  with  the  present  senti- 
ment of  the  masses,  all  can  see  that  it  is  but  a  question  of 
time  when  the  lowest  point  of  endurance  will  be  reached, 
and  a  revolt  will  surely  result.  This  will  alarm  capital, 
which  will  be  withdrawn  from  business  and  manufadluring 
channels  and  hoarded  in  vaults  and  treasuries,  to  eat  itself 
up  with  charges  for  its  prote6tion  in  idleness,  to  the  great 
annoyance  of  its  owners.  This  in  turn  will  certainly  pro- 
duce bankruptcy,  financial  panic  and  business  prostration, 
because  all  business  of  magnitude  is  now  condudled  largely 
on  credit.  The  natural  result  of  all  this  will  be  to  throw 
out  of  employment  tens  of  thousands  who  are  dependent 


TTie  Day  of  Jehovah. 


3^5 


on  their  wages  for  daily  bread,  and  to  fill  the  world  with 
tramps  and  persons  whose  necessities  will  defy  all  law. 
Then  it  will  be  as  described  by  the  prophet  (Ezek.  7 :  lo— 
19),  when  the  buyer  need  not  rejoice,  nor  the  seller  mourn ; 
for  trouble  will  be  upon  the  entire  multitude  and  there  will 
be  no  security  of  property.  Then  all  hands  will  be  feeble 
and  helpless  to  turn  aside  the  trouble.  They  will  cast 
their  silver  in  the  streets,  and  their  gold  will  be  removed. 
Their  silver  and  their  gold  will  not  be  able  to  deliver  them 
in  the  day  of  the  Lord's  wrath. 

It  should  not  be  forgotten  that  though  the  last  forty  years 
of  the  existence  of  Israel  as  a  nation  was  a  day  of  trouble, 
a  "day  of  vengeance'*  upon  that  people,  ending  in  the 
complete  overthrow  of  their  nation,  yet  their  day  of  wrath 
was  but  a  shadow  or  type  of  a  still  greater  and  more  exten- 
sive trouble  upon  nominal  Christendom,  even  as  their  past 
history  as  a  people  during  their  age  of  favor  was  typical  of 
the  Gospel  age,  as  will  be  conclusively  shown  hereafter. 
All  then  will  see  why  these  prophecies  concerning  the  Day 
of  the  Lord  should  be,  and  are,  addressed  to  Israel  and 
Jerusalem  more  or  less  dire6lly,  though  the  connedlions 
show  clearly  that  all  mankind  is  included  in  the  complete 
fulfilments. 

Take  another  prophetic  testimony  (Zeph.  i :  7-9, 14-18), 
"The  Lord  hath  prepared  a  slaughter,  he  hath  bid  his 
guests.  [Compare  Rev.  19  :  17.]  And  it  shall  come  to  pass 
in  the  day  of  the  Lord's  slaughter  that  I  will  punish  the 
princes  and  the  king's  children,  and  all  such  as  are  clothed 
in  imported  clothing.  And  I  will  inflict  punishment  [also] 
on  all  those  [marauders]  who  leap  over  the  threshold  on  that 
day,  who  fill  their  masters'  houses  with  violence  and  deceit. 
[This  shows  not  only  that  there  will  be  a  great  overthrow 
df  wealth  and  power  in  this  time  of  trouble,  but  that  those 
yho  will  for  the  time  be  the  instruments  of  heaven  in  I  reak- 


3i6 


The  Pla7i  of  the  Ages. 


ing  down  present  systems  will  also  be  punished  for  their 
equally  unjust  and  unrighteous  course;  for  the  coming 
trouble  will  involve  all  classes,  and  bring  distress  upon  all 
the  multitude.] 

Nigh  is  the  great  Day  of  the  Lord :  it  is  nigh.  Nearer 
and  louder  comes  the  uproar  of  the  Day  of  the  Lord. 
There  the  mighty  shall  shriek  bitterly  !  That  day  is  a  day 
of  wrath,  a  day  of  distress  and  anxiety,  a  day  of  wasting 
and  desolation,  a  day  of  darkness  and  obscurity  [uncertainty 
and  foreboding,  as  well  as  present  distress],  a  day  of  clouds 
[trouble]  and  tempestuous  gloom,  a  day  of  the  trumpet  [the 
seventh  symbolic  trumpet,  which  sounds  throughout  this  day 
of  trouble — also  called  the  trump  of  God,  because  conne6led 
with  the  events  of  this  Day  of  the  Lord]  and  shouting 
against  the  fenced  cities  and  the  high  battlements  [clamor- 
ous and  confli6ling  denunciations  of  strong  and  well-in- 
trenched governments].  And  I  will  bring  distress  upon 
men,  and  they  shall  walk  about  as  blind  men  [groping  in 
uncertainty,  not  knowing  what  course  to  pursue],  because 
they  have  sinned  against  Jehovah.  Their  blood  shall  be 
poured  out  as  the  dust,  and  their  flesh  shall  be  as  dung. 
Neither  their  silver  nor  their  gold  shall  be  able  to  deliver 
them  in  the  day  of  the  Lord's  wrath  [though  previously 
wealth  could  furnish  ease  and  every  luxury],  but  the  whole 
land  shall  be  devoured  by  the  fire  of  his  zeal ;  for  destruc- 
tion, yea,  quite  sudden,  will  he  prepare  for  all  them  [the 
wealthy]  that  dwell  in  the  land."  This  destru6tion  will 
destroy  many  of  the  wealthy  in  the  sense  that  they  will 
cease  to  be  wealthy,  though  doubtless  it  will  also  involve  the 
loss  of  many  lives  of  all  classes. 

We  shall  not  attempt  to  follow  the  prophets  in  their  de- 
tails, from  various  standpoints,  of  the  trouble  of  that  day, 
but  shall  follow  briefly  the  thought  last  suggested  by  the 
prophet  abovcj  namely,  the  devouring  of  the  whole  earth 


The  Day  of  Jehovah. 


3^7 


with  the  FiRE  of  God's  zeal.  This  prophet  refers  to  the 
same  fire,  etc.,  again  (Zeph.  3  :  8,  9),  saying:  "Wait  ye 
upon  me,  saith  Jehovah ,  until  the  day  that  I  rise  up  to  the  prey ; 
for  my  decision  is  to  gather  the  nations  [peoples],  to  draw- 
together  the  kingdoms,  to  pour  upon  them  [the  kingdoms] 
my  indignation,  even  all  my  fierce  anger.  [The  gathering 
of  the  peoples  of  all  nations  in  common  interest  in  opposi- 
tion to  present  governments  is  growing ;  and  the  result  will 
be  a  uniting  of  the  kingdoms  for  common  safety,  so  that 
the  trouble  will  be  upon  all  kingdoms,  and  all  will  fall.] 
For  all  the  earth  shall  be  devoured  with  the  fire  of  my 
zeal.  Yea  \then,  after  this  destruction  of  kingdoms,  after 
this  destruction  of  the  present  social  order  in  the  fire  of 
trouble],  then  will  I  turn  unto  the  people  a  pure  language 
[the  pure  Word — uncontaminated  by  human  tradition],  that 
they  may  call  upon  the  name  of  the  Lord,  to  serve  him 
with  one  accord." 

This  fire  of  God's  zeal  is  a  symbol,  and  a  forcible  one, 
representing  the  intensity  of  the  trouble  and  the  destruc- 
tion which  will  envelop  the  whole  earth.  That  it  is  not  a 
literal  f^re,  as  some  suppose,  is  evident  from  the  fa(ft  that 
the  people  remain  after  it,  and  are  blessed.  That  the  peo- 
ple who  remain  are  not  saints,  as  some  would  suggest,  is 
evident  from  the  facl  that  they  are  then  turned  to  serve  the 
Lord,  whereas  the  saints  are  turned  (converted)  already.* 

*  We  mention  this  as  an  offset  to  the  argument  of  some  who  regard 
the  fire  as  literal,  and  who  claim  that  the  literal  earth  is  to  be  melted^ 
etc.  These,  to  fit  their  theor}-,  claim  that  the  peofle^''  here  mentioned^ 
are  the  saints,  who,  after  the  earth  has  melted  and  cooled  off,  will  re- 
turn to  earth  and  build  houses  and  inhabit  them,  plant  vineyards  and 
eat  the  finit  of  them,  and  long  enjoy  the  work  of  their  hands.  They 
consider  the  present  few  years  as  a  training  or  preparation  for  inhmt- 
ing,  and  forget  that  it  would  be  completely  lost  in  the  aerial  experiences 
of  the  thousand  or  more  years  of  waiting  for  the  earth  to  cool  off — ac- 
cording to  their  theory.    This  is  a  serious  mistake,  and  results  from  too 


3i8 


The  Plan  of  the  Ages. 


Throughout  the  Scriptures,  earth,  when  used  symbol- 
ically, represents  society;  mountains  represent  kingdoms; 
heavens y  the  powers  of  spiritual  control ;  seas,  the  restless, 
turbulent,  dissatisfied  masses  of  the  world.  Fire  repre- 
sents the  destru6lion  of  whatever  is  burned — tares,  dross, 
earth  (social  organization),  or  whatever  it  may  be.  And 
when  brimstone  is  added  to  fire  in  the  symbol,  it  intensifies 
the  thought  of  destrudlion  ;  for  nothing  is  more  deadly  to 
all  forms  of  life  than  the  fumes  of  sulphur. 

With  this  thought  in  mind,  if  we  turn  to  Peter's  sym- 
bolic prophecy  of  the  Day  of  Wrath,  we  find  it  in  perfedl 
accord  with  the  above  testimony  of  the  prophets.    He  says  : 

The  world  that  was,  being  overflowed  with  water,  perished. 
[Not  the  literal  earth  and  literal  heavens  ceased  there,  but 
that  dispensation  or  arrangement  of  things,  existing  before 
the  flood,  passed  away.]  But  the  heavens  and  the  earth 
which  are  now  [the  present  dispensation]  by  the  same  word 
[of  divine  authority]  are  kept  in  store,  reserved  unto  fire." 
The  fa6l  that  the  water  was  literal  leads  some  to  believe  that 
the  fire  also  must  be  literal,  but  this  by  no  means  follows. 
The  temple  of  God  once  was  of  literal  stones,  but  that 
docF  not  set  aside  the  fa6l  that  the  Church,  which  is  the  true 
temple,  is  built  up  a  spiritual  building,  a  holy  temple,  not 
of  earthly  material.  Noah's  ark  was  literal,  too,  but  it 
typified  Christ  and  the  power  in  him  which  will  replenish 
and  reorganize  society. 

"The  Day  of  the  Lord  will  come  as  a  thief  in  the  night 
[unobservedly],  in  the  which  the  heavens  [present  powers 
of  the  air,  of  which  Satan  is  the  chief  or  prince]  shall  pass 
away  with  a  great  [hissing]  noise,  and  the  elements  shall 

literal  an  interpretation  of  the  figures,  parables,  symbols  and  dark  say- 
ings of  our  Lord  and  the  apostles  and  prophets.  Following  up  the  same 
error,  these  claim  that  there  will  be  no  mountains  and  seas  after  this 
fire,  failing  to  see  that  all  these,  as  well  as  the  fire,  are  symbols. 


Hie  Day  of  Jehovah 


3«9 


melt  with  fervent  heat ;  the  earth  [social  organization]  also, 
and  the  works  that  are  therein  [pride,  rank,  aristocracy, 
royalty],  shall  be  burned  up.  The  heavens  being  on  fire 
shall  be  dissolved  and  the  elements  shall  melt  with  fervent 
heat.  Nevertheless  we,  according  to  his  promise,  look  for 
new  heavens  [the  new  spiritual  power — Christ's  kingdom] 
and  a  new  earth"  [earthly  society  organized  on  a  new  basis 
— on  the  basis  of  love  and  justice,  rather  than  of  might  and 
oppression]. — 2  Peter  3 :  6,  7,  10-13. 

It  should  be  remembered  that  some  of  the  apostles  were 
prophets  as  well — notably  Peter,  John  and  Paul.  And 
while  as  apostles  they  were  God's  mouthpieces  to  expound 
the  utterances  of  preceding  prophets  for  the  benefit  of  the 
Church,  they  were  also  used  of  God  as  prophets  to  predi6t 
things  to  come,  which,  as  they  become  due  to  be  fulfilled, 
become  meat  in  due  season  for  the  household  of  faith,  to 
dispense  which,  God  in  his  own  time  raises  up  suitable  ser- 
vants or  expounders.  (See  our  Lord's  statement  of  this 
fa6l — Matt.  24:45,46).  The  apostles  as  prophets  were 
moved  upon  to  write  things  which,  not  being  due  in  their 
day,  they  could  but  imperfe6lly  appreciate,  even  as  it  was 
with  the  Old  Testament  prophets  ( I  Pet.  1:12,  13),  though, 
like  them,  their  words  were  specially  guided  and  dire6led 
so  that  they  have  a  depth  of  meaning  of  which  they  were 
not  aware  when  using  them.  Thus  emphatically  the  Church 
is  ever  guided  and  fed  by  God  himself,  whoever  may  be  his 
mouthpieces  or  channels  of  communication.  A  realization 
of  this  must  lead  to  greater  confidence  and  trust  in  God's 
Word,  notwithstanding  the  imperfecftions  of  some  of  his 
mouthpieces. 

The  Prophet  Malachi  (4:  i)  tells  of  this  Day  of  the 
Lord  under  the  same  symbol.  He  says  :  "  The  day  cometh 
that  shall  burn  as  an  oven  ;  and  all  the  proud^  yea,  and  all 
that  do  wickedly,  shall  be  stubble ;  and  the  day  that  cometh 


jine  I'lan  of  the  Ages^ 


shall  burn  them  up  .  .  .  that  it  shall  leave  them  neither 
root  nor  branch.  * '  Pride,  and  every  other  cause  from  which 
haughtiness  and  oppression  could  again  spring  forth,  will  be 
entirely  consumed  by  the  great  trouble  of  the  Day  of  the 
Lord  and  by  the  after  disciplines  of  the  Millennial  ?g2,— 
the  last  of  which  is  described  in  Rev.  20 :  9. 

But,  while  pride  (in  all  its  forms  sinful  and  detestitle)  is 
to  be  utterly  rooted  out,  and  all  the  proud  and  w^ick  -d  are 
to  be  utterly  destroyed,  it  does  not  follow  that  there  is  no 
hope  for  a  reformation  in  this  class.  No,  thank  God  :  while 
this  fire  of  God's  just  indignation  will  be  burning,  the  Judge 
will  grant  opportunity  for  pulling  some  out  of  the  consuming 
fire  (Jude  23);  and  those  only  who  refuse  the  aid  will 
perish  with  their  pride ;  because  they  have  made  it  part  of 
their  characfler,  and  refuse  to  reform. 

The  same  prophet  gives  another  description  of  this  day 
(Mal.3 : 1-3),  in  which  again, under  the  figure  of  fire,  he  shows 
how  the  Lord^s  children  will  be  purified  and  blessed  and 
brought  nigh  to  him  by  having  the  dross  of  error  destroyed: 
— The  Messenger  of  the  Covenant,  whom  ye  delight  in  : 
behold,  he  shall  come,  saith  the  Lord  of  hosts.  But  who  may 
abide  the  day  of  his  coming  ?  and  who  shall  stand  [the  test] 
when  he  appeareth  ?  for  he  is  as  a  refiner's  fire  :  .  .  .  and  he 
shall  sit  as  a  refiner  and  purifier  of  silver  :  and  he  shall  purify 
the  sons  of  Levi  [typical  of  believers,  of  whom  the  chief  are 
the  Royal  Priesthood]  and  purge  them  as  gold  and  silver, that 
they  may  offer  unto  the  Lord  an  offering  in  righteousness." 

Paul  refers  to  this  same  fire,  and  this  refining  process 
affe6ling  believers  in  the  Day  of  the  Lord  (i  Cor.  3:12-15), 
and  in  such  a  manner  as  to  leave  it  beyond  all  question 
that  the  symbolic  fire  will  destroy  every  error,  and  thus 
effe(5l  purification  of  faith.  After  declaring  that  he  refers 
only  to  those  building  their  faith  upon  the  only  recognized 
foundation,  Christ  Jesus'  finished  work  of  redemption^  he 


JTie  Day  of  Jehovah. 


says :  "  Now  if  any  man  build  [chara6ler]  upon  this  founda- 
tion, gold,  silver,  precious  stones  [divine  truths  and  cor- 
responding chara6ter,  or]  wood,  hay,  stubble  [traditional 
errors  and  corresponding  unstable  chara6lers],  every  man's 
work  shall  be  made  manifest;  for  the  day  shall  declare 
it,  because  it  shall  be  revealed  by  fire  ;  and  so  every  one's 
work  [2  Pet.  i :  5-1 1],  whatever  it  is,  the  same  fire  will  prove.'* 
Surely  even  the  most  prejudiced  will  concede  that  the  fire 
which  tries  a  spiritual  work  is  not  literal  fire;  fire  is  an  ap- 
propriate symbol  to  represent  the  utter  destruction  of  condi- 
tions represented  here  by  wood,  hay  and  stubble.  This  fire 
will  be  powerless  to  destroy  the  faith-and-chara6ler  stru(5lure 
built  with  the  gold,  silver  and  precious  stones  of  divine  truth, 
and  founded  upon  the  rock  of  Christ's  ransom-sacrifice. 

The  Apostle  shows  this,  saying:  *'If  any  man's  work 
abide  which  he  hath  built  thereupon  [upon  Christ]  he  shall 
receive  a  reward.  [His  reward  will  be  in  proportion  to 
his  faithfulness  in  building,  making  use  of  the  truth  in  the 
development  of  true  character — putting  on  the  whole  armor 
of  God.]  If  any  man's  work  shall  be  consumed,  he  shall 
suffer  loss  [loss  of  the  reward,  because  of  unfaithfulness],  but 
he  himself  shall  be  preserved  so  as  through  afire" — singed, 
scorched  and  alarmed.  All  who  build  on  the  rock  founda- 
tion of  Christ's  ransom  are  sure:  none  that  trust  in  his 
righteousness  as  their  covering  will  ever  be  utterly  con- 
founded. But  those  who  wilfully  rejedl  him  and  his  work, 
after  coming  to  a  clear,  full  knowledge  thereof,  are  in  dan- 
ger of  the  second  death. — Heb.  6:4-8;  10:26-31. 

In  yet  another  way  is  this  trouble  of  the  Day  of  the  Lord 
symbolically  described.  The  Apostle  shows  (  Heb.  12:26- 
29)  that  the  inauguration  of  the  Law  Covenant  at  Sinai 
was  typical  of  the  introduction  of  the  New  Covenant  to 
the  world  at  the  opening  of  the  Millennial  age,  or  reign 
of  Christ's  kingdom.    He  says  that  in  the  type  God's 


322 


The  Plan  of  the  Ages. 


voice  shook  the  literal  earth,  but  now  he  hath  promised,  say- 
ing, Yet  once  for  all  [finally],  I  will  shake  not  only  the 
earth,  but  the  heaven  also."  Concerning  this  the  Apostle 
explains,  saying,  '<Now  this  [statement],  Yet  once  for  all, 
denotes  the  removal  of  the  things  shaken,  because  they  are 
fabricated  [false,  made  up,  not  the  true],  so  that  the  un- 
shaken things  [true,  righteous  things,  only]  may  remain. 
Wherefore,  seeing  that  we  are  to  receive  a  kingdom  which 
cannot  be  shaken,  let  us  hold  fast  the  favor  through  which 
we  may  serve  God  acceptably  with  reverence  and  piety; 
for  [as  it  is  written],  Our  God  is  a  consuming  fire."  Thus 
we  see  this  apostle  uses  a  storm  to  symbolize  the  trouble  of 
this  Day  of  the  Lord,  which  he  and  others  elsewhere  refer 
to  under  the  symbol  of  fire.  The  same  events  are  here  noted 
that  are  described  under  the  fire  symbol,  namely,  the  sweep- 
ing away  of  all  falsities,  both  from  believers  and  from  the 
world — errors  regarding  God's  plan  and  charadlerand  Word, 
and  also  errors  as  to  social  and  civil  affairs  in  the  world. 
It  will  be  good  indeed  for  all  to  be  rid  of  these  fabrications, 
which  came  to  man  largely  through  his  own  depraved  de- 
sires, as  well  as  by  the  cunning  craftiness  of  Satan,  the  wily 
foe  of  righteousness ;  but  it  will  be  at  great  cost  to  all  con- 
cerned that  they  will  be  swept  away.  It  will  be  a  terribly 
hot  fire,  a  fearful  storm,  a  dark  night  of  trouble,  which  will 
precede  the  glorious  brightness  of  that  Kingdom  of  Right- 
eousness which  can  never  be  shaken,  that  Millennial  day  in 
which  the  Sun  of  Righteousness  will  shine  forth  in  splendor 
and  power,  blessing  and  healing  the  sick  and  dying  but  re- 
deemed world. — Compare  Mai.  4:  2  and  Matt.  13 :  43. 

David,  the  prophet  through  whose  Psalms  God  was  pleased 
to  foretell  so  much  concerning  our  Lord  at  his  first  ad- 
vent, gives  some  vivid  descriptions  of  this  Day  of  Trouble 
by  which  his  glorious  reign  will  be  introduced ;  and  he 
uses  these  various  symbols — fire,  storm  and  darkness— 


Tfie  Day  of  Jehovah,  323 

alternately  and  interchangeably,  in  his  descriptions.  Thus, 
for  instance,  he  says  (Psa.  50:3) :  "  Our  God  shall  come, 
and  shall  not  keep  silence :  a  fire  shall  devour  before  him, 
and  it  shall  be  very  tempestuous  round  about  him."  In 
Psa.  97 : 2-6 :  "  Clouds  and  darkness  are  round  about  him : 
righteousness  and  justice  are  the  support  of  his  throne.  A 
fire  goeth  before  him  and  burneth  up  his  enemies  round 
about.  His  lightnings  give  light  to  the  world ;  the  earth 
seeth  it  and  trembleth.  The  mountains  melt  away  like  wax 
at  the  presence  of  the  Lord,  at  the  presence  of  the  Lord 
of  the  whole  earth.  The  [new]  heavens  [then]  tell  of  his 
righteousness,  and  all  the  people  see  his  glory. ' '  Psa.  46 : 6 : 
The  peoples  raged,  the  kingdoms  were  moved  :  he  uttered 
his  voice,  the  earth  melted."  Again  (Psa.  110:2-6),  '*Rule 
thou  in  the  midst  of  thine  enemies.  .  .  .  The  Lord  at  thy 
right  hand  shall  crush  kings  in  the  day  of  his  wrath.  He 
will  judge  among  the  nations — there  shall  be  a  fulness  of 
corpses.  He  crusheth  the  heads  [rulers]  over  many  coun- 
tries." Again  (46:1-5),  "God  is  our  prote(5lion ;  .  .  . 
therefore  we  will  not  fear  when  the  earth  [society]  is  trans- 
formed, and  when  the  mountains  [kingdoms]  are  swept 
into  the  midst  of  the  sea  [swallowed  up  by  the  turbulent 
masses],  when  the  waters  thereof  roar  and  are  troubled  [in- 
furiated], when  the  mountains  shake  with  the  swellings  there- 
of. ..  .  God  will  help  her  [the  Bride,  the  faithful  "  little 
flock"]  at  the  dawning  of  the  morning."  And  in  the  same 
Psalm,  verses  6-10,  the  same  story  is  re-stated  in  other  sym- 
bols : — "  The  peoples  rage,  kingdoms  are  displaced  :  he  let- 
teth  his  voice  be  heard,  the  earth  [society]  melteth.  Jehovah 
of  hosts  is  with  us,  a  Tower  for  us  is  the  God  of  Jacob. ' ' 
Then,  viewing  the  results  of  that  time  of  trouble  from  be- 
yond it,  he  adds :  "  Come  ye,  behold  the  deeds  of  the  Lord 
— what  desolations  he  hath  made  in  the  earth.  .  .  .  Desist 
[from  your  former  ways,  O  people]  and  know  [come  to  the 


324 


The  Plan  of  the  Ages. 


knowledge]  that  I  am  God.  I  will  be  exalted  among  the 
peoples,  I  will  be  exalted  in  the  earth."  The  new  earth  " 
or  new  order  and  arrangement  of  society  will  exalt  God 
and  his  law,  as  over  and  controlling  all. 

Another  testimony  in  proof  of  the  fa6l  that  the  Day  of 
the  Lord  will  be  a  great  day  of  trouble  and  of  destru6lion 
to  every  form  of  evil  (  yet  not  a  time  of  literal  burning  of 
the  earth)  is  furnished  in  the  last  symbolic  prophecy  of  the 
Bible.  Referring  to  this  time  when  the  Lord  will  take  his 
great  power  to  reign,  the  storm  and  fire  are  thus  described 
— "And  the  nations  were  enraged  and  thy  wrath  came." 
(Rev.  II  :  17,  18.)  And  again,  ''And  out  of  his  mouth 
proceeded  a  two-edged  broadsword,  that  with  it  he  should 
smite  the  nations  :  and  he  shall  rule  them  with  a  rod  of  iron : 
and  he  treadeth  the  winepress  of  the  fierceness  of  the  wrath 
of  Almighty  God.  .  .  .  And  I  saw  the  beast  [symbolic], 
and  the  kings  of  the  earth  and  their  armies,  gathered  to- 
gether to  make  war  against  him  that  sat  on  the  horse,  and 
against  his  army.  And  the  beast  was  taken,  and  with  him 
the  false  prophet.  .  .  .  These  were  cast  alive  into  a  lake  of 
fire  burning  with  brimstone." — Rev.  19  :  15,  19. 

We  cannot  here  digress  to  examine  these  symbols — 
*'beast,"  ''false  prophet,"  "image,"  "lake  of  fire," 
"horse,"  etc.,  etc.  For  this  the  reader  is  referred  to  a 
succeeding  volume.  Now  we  would  have  you  notice  that 
the  great  symbolic  battle,  and  the  harvesting  of  the  vine 
of  the  earth  here  described  as  closing  the  present  age 
and  opening  up  the  Millennial  age  ( Rev.  20 :  1-3),  are 
but  other  symbols  covering  the  same  great  and  troublous 
events  elsewhere  symbolically  called  fire,  storm,  shaking, 
etc.  In  connection  with  the  battle  and  winepress  figures  of 
Revelation,  note  the  striking  harmony  of  Joel  2  :  9-16  and 
Isa.  13  :  i-ii,  in  describing  the  same  events  by  similar  fig- 
ures.   The  variety  of  symbolic  figures  used  helps  us  to  ap- 


The  Day  of  JcJiovah. 


325 


preciate  more  fully  all  the  features  of  that  great  and  nota- 
ble Day  o!  the  Lord. 

THE  PRESENT  SITUATION. 

We  here  leave  the  prophetic  statements  regarding  that 
day,  to  mark  more  particularly  the  present  aspedl  of  affairs 
in  the  world,  as  we  now  see  them  shaping  themselves  for 
the  rapidly  approaching  conflidl — a  confli(5l  which,  when 
its  terrible  climax  is  reached,  must  necessarily  be  a  short 
one,  else  the  race  would  be  exterminated.  The  two  rival 
parries  to  this  battle  are  already  visible.  Wealth,  arrogance 
and  pride  are  on  one  side,  and  widely-prevailing  poverty, 
ignorance,  bigotry  and  a  keen  sense  of  injustice  are  on  the 
other.  Both,  impelled  by  selfish  motives,  are  now  organ- 
izing their  forces  all  over  the  civilized  world.  With  our 
eyes  anointed  with  truth,  wherever  we  look  we  can  see  that 
the  sea  and  the  waves  are  already  roaring  and  lashing  and 
foaming  out  against  the  mountains,  as  represented  in  the 
threats  and  attempts  of  anarchists  and  discontents  whose 
numbers  are  constantly  increasing.  We  can  see,  too,  that 
the  friction  between  the  various  fa6lions  or  elements  of 
society  is  rapidly  getting  to  the  point  described  by  the 
prophets,  when  the  earth  (society)  will  be  on  fire,  and  the 
elements  will  melt  and  disintegrate  with  the  mutually  gen- 
erated heat. 

It  is  of  course  difficult  for  people,  on  whichever  side  of 
this  controversy  they  may  be,  to  see  contrary  to  their  own 
interests,  habits  and  education.  The  wealthy  feel  that  they 
have  a  right  to  more  than  their  proportional  share  of  this 
world's  goods ;  a  right  to  purchase  labor  and  every  com- 
modity as  low  as  they  can ;  a  right  to  the  fruit  of  their 
efforts ;  and  a  right  to  use  their  intelligence  so  to  run  their 
business  as  to  make  profit  for  themselves  and  to  increase 
their  hoarded  wealth,  no  matter  who  else  may  be  compelled 
by  force  of  circumstances  to  drag  through  life  with  few  of 


The  Plan  of  the  Ages. 


its  comforts,  even  if  with  all  of  its  necessities.  They  reason 
thus :  It  is  the  inevitable ;  the  law  of  supply  and  demand 
must  govern  \  rich  and  poor  have  always  been  in  the  world ; 
and  if  the  wealth  were  evenly  divided  in  the  morning,  some 
would,  through  dissipation  or  improvidence,  be  poor  before 
night,  while  others,  more  careful  and  prudent,  v/ould  be 
rich.  Besides,  they  will  argue  with  effe6l,  Can  it  be 
expe(5led  that  men  of  greater  brain  power  will  undertake 
vast  enterprises,  employing  thousands  of  men,  with  the 
risks  of  large  losses,  unless  there  be  hopes  of  gain  and 
some  advantage  ? 

The  artisan  and  the  laborer,  on  the  contrary,  will  say : 
We  see  that  while  labor  enjoys  many  advantages  to-day 
above  any  other  day,  while  it  is  better  paid,  and  can  there- 
fore procure  greater  comforts,  yet  it  is  in  this  enjoying  only 
its  right,  from  which  it  has  long  been  debarred  to  some 
extent;  and  it  is  thus  properly  deriving  a  share  of  the  ad- 
vantages of  the  inventions,  discoveries,  increasing  knowl- 
edge, etc. ,  of  our  time.  We  recognize  labor  as  honorable, 
and  that,  when  accompanied  with  good  sense,  education, 
honesty  and  principle,  it  is  as  honorable,  and  has  as  many 
rights,  as  any  profession.  And,  on  the  contrary,  we  esteem 
idleness  a  discredit  and  disgrace  to  all  men,  whatever  their 
talent  or  occupation  in  life.  All,  to  be  valued  and  appreci- 
ated, should  be  useful  to  others  in  some  respe<5l.  But  though 
realizing  our  present  improvement  and  advancement,  in- 
telle6lually,  socially  and  financially,  we  realize  this  to  be 
more  the  result  of  circumstances  than  of  human  design  on 
the  part  of  either  ourselves  or  our  employers.  We  see  our 
improved  condition,  and  that  of  all  men,  to  be  the  result 
of  the  great  increase  of  intelligence,  invention,  etc.,  of  the 
past  fifty  years  particularly.  These  came  up  so  rapidly  that 
labor  as  well  as  capital  got  a  lift  from  the  tidal  wave,  and 
was  carried  to  a  higher  level  j  and  if  we  could  see  a  pros- 


The  Day  of  Jehovah.  327 

pe<5l  that  the  flood  tide  would  continue  to  rise,  and  to  ben- 
efit all,  we  would  feel  satisfied ;  but  we  are  anxious  and 
restless  now  because  we  see  that  this  is  not  the  case.  We 
see  that  the  flood  tide  is  beginning  to  turn,  and  that  where- 
as many  have  been  lifted  high  in  wealth  by  it,  and  are 
firmly  and  securely  fixed  upon  the  shore  of  ease,  luxury  and 
opulence,  yet  the  masses  are  not  thus  settled  and  secured, 
but  are  in  danger  of  being  carried  as  low  as  ever,  or  lower, 
by  the  under  current  of  the  now  ebbing  tide.  Hence  it  is 
that  we  are  disposed  to  grasp  hold  of  something  to  insure 
our  present  state  and  our  further  advancement  before  it  is 
too  late. 

To  state  the  matter  in  other  words,  we  (artisans  and  la- 
borers) see  that  while  all  mankind  has  largely  shared  the 
blessings  of  the  day,  yet  those  who  by  reason  of  greater 
talent  for  business,  or  by  inheritance,  or  by  fraud  and 
dishonesty,  have  become  possessors  of  tens  of  thousands 
and  millions  of  dollars,  have  not  only  this  advantage  over 
all  others,  but,  aided  by  the  mechanical  inventions,  etc., 
they  are  in  a  position  to  continue  the  ratio  of  their  increase 
in  wealth,  in  proportion  to  the  decrease  in  the  wage-workers' 
salaries.  We  see  that  unless  we  take  some  steps  toward  the 
protection  of  the  increasing  number  of  artisans  against  the 
increasing  power  of  monopoly,  combined  with  labor-saving 
machinery,  etc.,  the  cold-blooded  law  of  supply  and  de- 
mand "vill  swallow  us  up  completely.  It  is  against  this 
impending  disaster,  rather  than  against  present  conditions y 
that  we  organize  and  seek  prote6live  arrangements.  Each 
day  adds  largely  to  our  numbers  by  natural  increase  and  by 
immigration ;  and  each  day  adds  to  the  labor-saving  ma- 
chinery. Each  day,  therefore,  increases  the  number  seek- 
ing employment  and  decreases  the  demand  for  their  service. 
The  natural  law  of  supply  and  demand,  therefore,  if  per- 
mitted to  go  on  uninterruptedly,  will  soon  bring  labor 


The  Plan  aj"- the  Ages. 


back  where  it  was  a  century  ago,  and  leave  all  the  advan- 
tages of  our  day  in  the  hands  of  capital.  It  is  this  that  we 
seek  to  avert. 

This  ultimate  tendency  of  many  real  blessings  to  work 
injury,  unless  restrained  by  wise  and  equitable  laws,  was 
long  since  seen  ;  but  the  rapidity  with  which  one  invention 
has  followed  another,  and  the  consequent  increased  demand 
for  labor  in  providing  this  labor-saving  machinery,  has  been 
so  great  that  the  ultimate  result  has  been  delayed,  and  in- 
stead, the  world  has  had  a  boom  " — an  inflation  of  values, 
wages,  wealth,  credits  (debts)  and  ideas — from  which  the 
rea6tion  is  now  commencing  gradually  to  take  place. 

In  the  last  few  years  there  have  been  produced  in  vast 
quantities  agricultural  implements  of  every  description  which 
enable  one  man  to  accomplish  as  much  as  five  could  formerly. 
This  has  a  two-fold  effe6t :  first,  three  times  as  many  acres  are 
worked,  giving  employment  to  three  out  of  the  five  laborers, 
thus  setting  two  adrift  to  compete  for  other  labor ;  secondly, 
the  three  who  remain  can,  by  the  use  of  the  machinery,  pro- 
duce as  great  a  crop  as  fifteen  would  have  done  without  it. 
The  same  or  greater  changes  are  wrought  in  other  depart- 
ments by  similar  agencies ;  for  instance,  in  iron  and  steel 
making.  Its  gro\vth  has  been  so  enormous  that  the  number 
of  employes  has  greatly  increased,  notwithstanding  the  fa6t 
that  machinery  has  enabled  one  man  at  present  to  accom- 
plish about  as  much  as  twelve  did  formerly.  One  of  the 
results  will  be  that  very  shortly  the  capacity  of  these  ex- 
tensive works  will  more  than  meet  the  present  enormous 
demands,  and  the  demands,  instead  of  continuing  to  in- 
crease, will  probably  decrease ;  for  the  world  is  fast  being 
supplied  with  railroads  beyond  present  needs,  and  the 
yearly  repairs  on  these  could  probably  be  supplied  by 
less  than  one-half  the  present  number  of  establishments. 

Thus  we  are  brought  in  contact  with  the  peculiar  condi- 


Tkt  Day  of  Jehcvah. 


tion  in  which  tnere  is  an  over-produ(5lion,  causing  idleness 
occasionally  to  both  capital  and  labor,  while  at  the  same 
time  some  lack  the  employment  which  would  enable  them 
to  procure  necessities  and  luxuries  and  thus  in  a  measure 
cure  the  over-produdlion.  And  the  tendency  toward 
both  over-produ6lion  and  lack  of  employment  is  on  the  in- 
crease, and  calls  for  a  remedy  of  some  kind  which  society's 
physicians  are  seeking,  but  of  which  the  patient  will  not 
make  use. 

While,  therefore  (continues  the  wage-worker),  we  realize 
that  as  the  supply  begins  to  exceed  the  demand,  compe- 
tition is  greatly  reducing  the  profits  of  capital  and  ma- 
chinery, and  throughout  the  world  is  distressing  the  rich 
by  curtailing  their  profits,  and  in  some  cases  causing  them 
adtual  loss  instead  of  profit,  yet  we  believe  that  the  class 
which  benefited  most  by  the  **boom"  and  inflation  should 
suffer  most  in  the  reacftion,  rather  than  that  the  masses 
should  suffer  from  it.  To  this  end,  and  for  these  reasons, 
wage-workers  are  moving  to  obtain  the  following  results — by 
legislation  if  possible,  or  by  force  and  lawlessness  in  coun- 
tries where,  for  any  cause,  the  voice  of  the  masses  is  not 
heard,  md  the  interests  of  the  masses  are  not  conser\-ed:— 

It  is  proposed  that  the  hours  of  labor  be  shortened  in 
proportion  to  the  skill  or  severity  of  the  labor,  without  a 
reduction  of  wages,  in  order  thus  to  employ  a  greater  num- 
ber of  persons  without  increasing  the  products,  and  thus 
to  equalize  the  oming  over-produ6tion  by  providing  a 
larger  number  with  the  means  of  purchasing.  It  is  pro» 
posed  to  fix  and  limit  the  rate  of  interest  on  money  at 
much  less  than  the  present  rates,  and  thus  compel  a  leniency 
of  the  lenders  toward  the  borrowers  or  poorer  class,  or 
else  an  idleness  or  rusting  of  their  capital.  It  is  proposed 
that  railroads  shall  either  be  the  property  of  the  people,  op>- 
erated  by  their  servants,  government  ofi&cials,  or  that  legisla- 


I 


33© 


The  Plan  of  the  Ages. 


tion  shall  restri6l  their  liberties,  charges,  etc.,  and  compel 
their  operation  in  such  a  manner  as  to  serve  the  public  bet- 
ter. As  it  is,  railroads  built  during  a  period  of  inflated  val- 
ues, instead  of  curtailing  their  capital  to  conform  to  the  gener- 
al shrinkage  of  values  experienced  in  every  other  department 
of  trade,  have  multiplied  their  originally  large  capital  stocks 
two  or  three  times  (commonly  called  watering  their  stocks), 
without  real  value  being  added.  Thus  it  comes  that  great 
railroad  systems  are  endeavoring  to  pay  interest  and  divi- 
dends upon  stocks  and  bonded  debts  which  on  an  average 
are  four  times  as  great  as  these  railroads  would  a6tually 
cost  to-day  new.  As  a  consequence  the  public  suffers. 
Farmers  are  charged  heavily  for  freights,  and  sometimes 
find  it  profitable  to  burn  their  grain  for  fuel ;  and  thus  the  cost 
of  food  to  the  people  is  greater  without  being  to  the  far- 
mer's advantage.  It  is  proposed  to  remedy  this  matter,  so 
that  railroads  shall  pay  to  their  stockholders  about  four  per 
cent,  on  their  present  a6tual  value,  and  not  four  to  eight 
per  cent,  on  three  or  four  times  their  present  value,  as  many 
of  them  now  do,  by  preventing  competition  through  pool- 
ing arrangements. 

We  well  know,  says  the  artisan,  that  in  the  eyes  of  those 
who  hold  watered  railroad  stocks,  and  other  stocks,  this  re- 
du6tion  of  profits  on  their  invested  capital  will  seem  terri- 
ble, and  will  come  like  drawing  teeth,  and  that  they  will 
feel  that  their  rights  (?)  to  use  their  franchises  granted  by 
the  people,  to  squeeze  from  them  immense  profits,  based  upon 
fictitious  valuations,  are  being  grievously  outraged,  and  that 
they  will  resist  it  all  they  know  how.  But  we  feel  that  they 
should  be  thankful  that  the  public  is  so  lenient,  and  that 
they  are  not  required  to  make  restitution  of  millions  of 
dollars  already  thus  obtained.  We  feel  that  the  time  has  come 
for  the  masses  of  the  people  to  share  more  evenly  the  blessings 
of  this  day  of  blessings,  and  to  do  this  it  is  necessary  so 


The  Day  of  Jehovah, 


331 


to  legislate  that  all  greedy  corporations,  fat  with  money  and 
power  derived  from  the  public,  shall  be  restrained,  and 
compelled  by  law  to  serve  the  public  at  reasonable  rates. 
In  no  other  way  can  these  blessings  of  Providence  be  se- 
cured to  the  masses.  Hence,  while  great  corporations, 
representing  capital,  are  to  a  large  extent  a  blessing  and  a 
benefit,  we  are  seeing  daily  that  they  have  passed  the  point 
of  benefit  and  are  becoming  masters  of  the  people,  and  if 
unchecked  will  soon  reduce  wage-workers  to  penury  and 
slavery.  Corporations,  composed  of  numbers  of  people 
all  more  or  less  wealthy,  are  rapidly  coming  to  occupy  the 
same  relation  to  the  general  public  of  America  that  the  Lords 
of  Great  Britain  and  all  Europe  occupy  toward  the  masses 
there,  only  that  the  corporations  are  more  powerful. 

To  accomplish  our  ends,  continue  the  wage-workers,  we 
need  organization.  We  must  have  the  co-operation  of 
the  masses  or  we  can  never  accomplish  anything  against 
such  immense  power  and  influence.  And  though  we  are 
organized  into  unions,  etc.,  it  must  not  be  understood  that 
our  aim  is  anarchy  or  injustice  toward  any  class.  We,  the 
masses  of  the  people,  simply  desire  to  protect  our  own 
rights,  and  those  of  our  children,  by  putting  reasonable 
bounds  upon  those  whose  wealth  and  power  might  other- 
wise crush  us — which  wealth  and  power,  properly  used  and 
limited,  may  be  a  more  general  blessing  to  all.  In  a  word, 
they  conclude,  we  would  enforce  the  golden  rule — ^'Do 
unto  others  as  you  would  that  they  should  do  to  you." 

Happy  would  it  be  for  all  concerned  if  such  moderate 
and  reasonable  means  would  succeed ;  if  the  rich  would  rest 
with  their  present  acquirements  and  co-operate  with  the 
great  mass  of  the  people  in  the  general  and  permanent  im- 
provement of  the  condition  of  all  classes;  if  the  wage- 
workers  would  content  themselves  with  reasonable  demands ; 
if  the  golden  rule  of  love  and  justice  could  thus  be  put  in 


332 


The  Plan  of  the  Ages, 


pra(5tice.  But  men  in  their  present  condition  will  not  ob- 
serve this  rule  without  compulsion.  Though  there  be  some 
among  the  artisans  of  the  world  who  would  be  thus  mod- 
erate and  just  in  their  ideas,  the  majority  are  not  so,  but 
will  be  extreme,  unjust  and  arrogant  in  their  ideas  and  de- 
mands, beyond  all  reason.  Each  concession  on  the  part 
of  capitalists  will  but  add  to  such  demands  and  ideas ;  and 
all  having  experience  know  that  the  arrogance  and  rule  of 
the  ignorant  poor  are  doubly  severe.  And  so  among  those 
of  wealth — some  are  fully  in  sympathy  with  the  laboring 
classes,  and  would  be  glad  to  a6l  out  their  sympathy  by 
making  such  arrangements  as  would  gradually  effedt  the 
needed  reforms ;  but  they  are  greatly  in  the  minority  and 
wholly  powerless  in  the  operating  of  corporations  and  to 
a  great  extent  in  their  private  business.  If  they  be  mer- 
chants or  manufa6lurers,  they  cannot  shorten  the  hours  of 
labor  or  increase  the  wages  of  their  employes ;  for  compet- 
itors would  then  undersell  them,  and  financial  disaster  to 
themselves,  their  creditors  and  their  employes  would  follow. 

Thus  we  see  the  natural  cause  of  the  great  trouble  of  ihij, 
**Day  of  Jehovah."  Selfishness,  and  blindness  to  all  ex- 
cept their  own  interests,  will  control  the  majority  on  both 
sides  of  the  question.  Wage-workers  will  organize  and 
unify  their  interests,  but  selfishness  will  destroy  the  union ; 
and  each,  being  a6tuated  mainly  by  that  principle,  will 
scheme  and  conspire  in  that  dire6lion.  The  majority,  igno- 
rant and  arrogant,  will  gain  control,  and  the  better  class 
will  be  powerless  to  hold  in  check  that  which  their  intelli= 
gence  organized.  Capitalists  will  become  convinced  that 
the  more  they  yield  the  more  will  be  demanded,  and  will 
soon  determine  to  resist  all  demands.  Insurredlion  will 
result ;  and  in  the  general  alarm  and  distrust  capital  will  be 
withdrawn  from  public  and  private  enterprises,  and  business 
depression  and  financial  panic  will  follow.    Thousands  of 


The  Day  of  Jehovah, 


333 


men  thrown  out  of  employment  in  this  way  will  finally  be- 
come desperate.  Then  law  and  order  will  be  swept  away 
— the  mountains  will  be  swallowed  up  in  that  stormy  sea. 
Thus  the  social  earth  will  melt,  and  the  governmental  heav- 
ens (church  and  state)  will  pass  away ;  and  all  the  proud, 
and  all  who  do  wickedly,  will  be  as  stubble.  Then  the 
mighty  men  will  weep  bitterly,  the  rich  will  howl,  and 
fear  and  distress  will  be  upon  all  the  multitude.  Even 
now,  wise,  far-seeing  men  find  their  hearts  failing  them  as 
they  look  forward  to  those  things  coming  upon  the  world, 
even  as  our  Lord  predi6led.  (Luke  21  :  26.)  The  Scriptures 
show  us  that  in  this  general  rupture  the  nominal  church 
(including  all  denominations)  will  be  gradually  drawn  more 
and  more  to  the  side  o(  the  governments  and  the  wealthy, 
will  lose  much  of  its  influence  over  the  people,  and  will 
finally  fall  with  the  governments.  Thus  the  heavens  [eccle- 
siastical rule],  being  on  fire,  will  pass  away  with  a  great  hissmg. 

All  this  trouble  will  but  prepare  the  world  to  realize  that 
though  men  may  plan  and  arrange  ever  so  well  and  wisely, 
all  their  plans  will  prove  futile  as  long  as  ignorance  and 
selfishness  are  in  the  majority  and  have  the  control.  It 
will  convince  all  that  the  only  feasible  way  of  corredling 
the  difficulty  is  by  the  setting  up  of  a  strong  and  righteous 
government,  which  will  subdue  all  classes,  and  enforce  prin- 
ciples of  righteousness,  until  gradually  the  stony-hearted- 
ness  of  men  will,  under  favorable  influences,  give  place  to 
the  original  image  of  God.  And  this  is  just  what  God  has 
promised  to  accomplish  for  all,  by  and  through  the  Millen- 
nial Reign  of  Christ,  which  Jehovah  introduces  by  the  chas- 
tisements and  lessons  of  this  day  of  trouble. — Ezek.  11  :  19 ; 
36  :  25,  36  ;  Jer.  31  :  29-34 ;  Zeph.  3:9;  Psa.  46  :  8-10. 

Though  this  day  of  trouble  comes  as  a  natural  and  una- 
voidable result  of  man's  fallen,  selfish  condition,  and  was 
fiilly  foreseen  and  declared  by  the  Lord,  who  foresaw  that 


334 


The  Fmn  of  ihe  Ages. 


his  laws  and  instructions  would  be  disregarded  by  all  but 
the  few  until  experience  and  compulsion  force  obedience, 
yet  all  who  realize  the  state  of  things  coming  should 
set  themselves  and  their  affairs  in  order  accordmgly.  Thus 
we  say  to  all  the  meek — the  humble  of  the  world,  as  well 
as  the  body  of  Christ :  Seek  ye  the  Lord,  ye  meek  of  the 
earth  which  have  wrought  his  judgment  [his  will]  \  seek 
righteousness ;  seek  meekness,  that  ye  may  be  partially  hid- 
den in  the  day  of  the  Lord's  anger«  (Zeph.  2:3.)  None 
will  entirely  escape  the  trouble,  but  those  seeking  righteous- 
ness and  rejoicmg  in  meekness  will  have  many  advantages 
over  others.  Their  manner  of  life,  their  habits  of  thought 
and  adlion,  as  well  as  their  sympathies  for  the  right,  which 
will  enable  them  to  grasp  the  situation  of  affairs^  and  also 
to  appreciate  the  Bible  account  of  this  trouble  and  its  out- 
come, will  all  conspire  to  make  them  suffer  less  than  others — • 
especially  from  harassing  fears  and  forebodings. 

The  trend  of  events  in  this  Day  of  the  Lord  will  be  very 
deceptive  to  those  not  Scripturally  informed.  It  will  come 
suddenly,  as  fire  consuming  chaff  (Zeph.  2  :  2),  in  compari- 
son to  the  long  ages  past  and  their  slow  operation ;  but  not 
suddenly  as  a  flash  of  lightning  from  a  clear  sky,  as  some 
erroneously  expedl  who  anticipate  that  all  things  written 
concerning  the  Day  of  the  Lord  will  be  fulfilled  in  a  twenty- 
four  hour  day.  It  will  come  as  "a  thief  in  the  night,"  in 
the  sense  that  its  approach  will  be  stealthy  and  unobserved 
by  the  world  in  general.  The  trouble  of  this  day  will  be 
in  spasms.  It  will  be  a  series  of  convulsions  more  frequent 
and  severe  as  the  day  draws  on,  until  the  final  one.  The 
Apostle  so  indicates  when  he  says — as  travail  upon  a 
woman."  (i  Thes.  5  :  2,  3.)  The  relief  will  come  only 
with  the  birth  of  the  new  order  of  things — a  new  heavens 
[the  spiritual  control  of  Christ]  and  a  new  earth  [re-organ- 
ized society]  wherein  dwelleth  righteousness  (2  Pet.  3 :  10, 


The  Day  of  Jehovah. 


335 


13) — in  which  justice  and  love,  instead  of  power  and  self- 
ishness, will  be  the  law. 

Each  time  these  labor  pangs  o.  tne  new  era  come  upon 
the  present  body  politic,  her  strength  and  courage  will  be 
found  less,  and  the  pains  severer.  All  that  society's  physi- 
cians (political  economists)  can  do  for  her  relief  will  be  to 
help,  and  wisely  diredl  the  course  of  the  inevitable  birth — 
to  prepare  gradually  the  way  for  the  event.  They  cannot 
avert  it  if  they  would ;  for  God  has  decreed  that  it  shall 
come  to  pass.  Many  of  society's  physicians  will,  however, 
be  totally  ignorant  of  the  real  ailment  and  of  the  necessities 
and  urgency  of  the  case.  These  will  undertake  repressive 
measures;  and  as  each  paroxysm  of  trouble  passes  away, 
they  will  take  advantage  of  it  to  fortify  the  resistive  appli- 
ances, and  will  thereby  increase  the  anguish ;  and  while  they 
will  not  long  delay  the  birth,  their  malpra(5lice  will  hasten 
the  death  of  their  patient ;  for  the  old  order  of  things  will 
die  in  the  labor  of  bringing  forth  the  new. 

To  lay  aside  the  forcible  figure  suggested  by  the  Apostle, 
and  speak  plainly : — The  efforts  of  the  masses  for  deliver- 
ance from  the  grasp  of  Capital  and  machinery  will  be  im- 
mature; plans  and  arrangements  will  be  incomplete  and 
insufficient,  as  time  after  time  they  attempt  to  force  their 
way  and  burst  the  bands  and  limits  of  supply  and  de- 
mand "  which  are  growing  too  small  for  them.  Each  un- 
successful attempt  will  increase  the  confidence  of  Capital  in 
its  ability  to  keep  the  new  order  of  things  within  its  pres- 
ent limits,  until  at  length  the  present  restraining  power  of 
organizations  and  governments  will  reach  its  extreme  limit, 
the  cord  of  social  organism  will  snap  asunder,  law  and  order 
will  be  gone,  and  wide-spread  anarchy  will  bring  all  that 
the  prophets  have  foretold  of  the  trouble  ''such  as  was  not 
since  there  was  a  nation" — and,  thank  God  for  the  assur- 
ance added — "nor  ever  shall  be  "  afterward. 


33^ 


The  Plan  of  the  Ages. 


The  deliverance  of  Israel  from  Egypt  and  from  the  plagues 
which  came  upon  the  Egyptions  seems  to  illustrate  the  com- 
ing emancipation  of  the  world,  at  the  hands  of  the  greater 
than  Moses,  whom  he  typified.  It  will  be  a  deliverance 
from  Satan  and  every  agency  he  has  devised  for  man's  bond- 
age to  sin  and  error.  And  as  the  plagues  upon  Egypt  had 
a  hardening  effedt  as  soon  as  removed,  so  the  temporary  re- 
lief from  the  pains  of  this  Day  of  the  Lord  will  tend  to 
harden  some,  and  they  will  say  to  the  poor,  as  did  the 
Egyptians  to  Israel,  Ye  are  idle,"  and  therefore  dissatis- 
fied !  and  will  probably,  like  them,  attempt  to  increase  the 
burden.  (Exod.  5  :  4-23.)  But  in  the  end  such  will  wish, 
as  did  Pharaoh  in  the  midnight  of  his  last  plague,  that  they 
had  dealt  more  leniently  and  wisely  long  ago.  (Exod.  1 2  ; 
30-33.)  To  mark  further  the  similarity,  call  to  mind  that 
the  troubles  of  this  Day  of  the  Lord  are  called  ''seven  vials 
of  wrath,*'  or  "seven  last  plagues,"  and  that  it  is  not  until 
the  last  of  these  that  the  great  earthquake  [revolution] 
occurs,  in  which  every  mountain  [kingdom]  will  disap- 
pear.— Rev.  16:1 7-20. 

Another  thought  with  reference  to  this  Day  of  Trouble 
is  that  it  has  come  just  in  due  time — God*s  due  time.  In 
the  next  volume  of  this  work,  evidence  will  be  adduced 
from  the  testimony  of  the  Law  and  the  Prophets  of  the 
Old  Testament,  as  well  as  from  Jesus  and  the  apostolic 
prophets  of  the  New  Testament,  which  shows  clearly  and 
unmistakably  that  this  Day  of  Trouble  is  located  chrono- 
logically in  the  beginning  of  the  glorious  Millennial  reign 
of  Messiah.  It  is  this  necessary  preparation  for  the  com- 
ing work  of  restitution  in  the  Millennial  age  that  precipi- 
tates the  trouble. 

During  the  six  thousand  years  interim  of  evil,  and  until 
the  appointed  time  for  the  establishment  of  the  righteous 
and  powerful  government  of  Christ,  it  would  have  been  a 


The  Day  qf  Jehovah.  537 


positive  injury  to  fallen  men  had  they  been  afforded  much 
idle  time,  through  an  earlier  development  of  present  labor- 
saving  machmcry,  or  otherwise.  Experience  has  given  rise 
to  the  proverb  that  Idleness  is  the  mother  of  vice,"  thus  ap- 
proving the  wisdom  of  God's  decree,  *'In  the  sweat  of  thy 
face  shalt  thou  eat  bread  till  thou  return  unto  the  dust." 
Like  all  God's  arrangements,  this  is  benevolent  and  wise, 
and  for  the  ultimate  good  of  his  creatures.  The  trouble 
of  the  Day  of  the  Lord,  which  we  already  see  gathering, 
confirms  the  wisdom  of  God's  arrangement;  for,  as  we 
have  seen,  it  comes  about  as  the  result  of  over-produ6tion 
by  labor-saving  machinery,  and  an  inability  on  the  part 
of  the  various  elements  of  society  to  adjust  themselves  to 
the  new  circumstances,  because  of  selfishness  on  the  part 
of  each. 

An  unanswerable  argument,  proving  that  this  is  God's 
due  time  for  the  introduction  of  the  new  order  of  things, 
is  that  he  is  lifting  the  veil  of  ignorance  and  gradually- 
letting  in  the  light  of  intelligence  and  invention  upon  man- 
kind, just  as  foretold,  when  foretold,  and  with  the  results 
predicted.  (Dan.  12:4,  i.)  Had  the  knowledge  come 
sooner,  the  trouble  would  have  come  sooner ;  and  though 
society  might  have  re-organized  after  its  storm  and  melting, 
it  would  have  been  not  a  new  earth  [social  arrangement] 
wherein  righteousness  would  prevail  and  dwell,  but  a  new 
earth  or  arrangement  in  which  sin  and  vice  would  have 
much  more  abounded  than  now.  The  equitable  division 
of  the  benefits  of  labor-saving  machinery  would  in  time 
have  brought  shorter  and  shorter  hours  of  labor ;  and  thus, 
released  from  the  original  safeguard,  fallen  man,  with  his 
perverted  tastes,  would  not  have  used  his  liberty  and  time 
for  mental,  moral  and  physical  improvement,  but,  as  the 
history  of  the  past  proves,  the  tendency  would  have  been 
toward  licentiousness  and  vice. 

22 


338 


The  Plan  of  the  Ages. 


The  partial  lifting  of  the  veil  now  prepares  thousands  of 
conveniences  for  mankind,  and  thus  furnishes,  from  the 
outstart  of  the  age  of  restitution,  time  for  education  and 
moral  and  physical  development,  as  well  as  for  preparation 
for  the  feeding  and  clothing  of  the  companies  who  will  from 
time  to  time  be  awakened  from  the  tomb.  And  further- 
more, it  locates  the  time  of  trouble  just  where  it  will  be  of 
benefit  to  mankind,  in  that  it  will  give  them  the  lesson  of 
their  own  inability  to  govern  themselves,  just  at  the  Millen- 
nial dawn,  when,  by  the  Lord's  appointment,  he  who  re- 
deemed all  is  to  begin  to  bless  them  with  the  strong  rule  of 
the  iron  rod,  and  with  full  knowledge  and  assistance 
whereby  they  may  be  restored  to  original  perfection  and 
everlasting  life. 

DUTY  AND  PRIVILEGE  OF  THE  SAINTS. 

An  important  question  arises  regarding  the  duty  of  the 
saints  during  this  trouble,  and  their  proper  attitude  toward 
the  two  opposing  classes  now  coming  into  prominence. 
That  some  of  the  saints  will  still  be  in  the  flesh  during  at 
least  a  part  of  this  burning  time  seems  possible.  Their  po- 
sition in  it,  however,  will  differ  from  that  of  others,  not  so 
much  in  that  they  will  be  miraculously  preserved  (though 
it  is  distinctly  promised  that  their  bread  and  water  shall  be 
sure),  but  in  the  fa6t  that,  being  instructed  from  God's 
Word,  they  will  not  feel  the  same  anxiety  and  hopeless  dread 
that  will  overspread  the  world.  They  will  recognize  the 
trouble  as  the  preparation,  according  to  God's  plan,  for 
blessing  the  whole  world,  and  they  will  be  cheered  and 
comforted  through  it  all.  This  is  forcibly  stated  in  Psa. 
91;  Isa.  33:  2-14,  15-24. 

Thus  comforted  and  blessed  by  the  divine  assurance,  the 
first  duty  of  the  saints  is  to  let  the  world  see  that  in  the 
midst  of  all  the  prevailing  trouble  and  discontent,  and  even 
while  they  share  the  trouble  and  suffer  under  it,  they  are 


Thf  Day  of  Jehovah, 


339 


hopeful,  cheerful  and  always  rejoicing  in  view  of  the  glori- 
ous outcome  foretold  in  God's  Word. 

The  Apostle  has  written  that  Godliness  with  contentment 
is  great  gain;"  and  though  this  has  always  been  true,  it 
will  have  double  force  in  this  Day  of  the  Lord,  when  discon- 
tent is  the  chief  ailment  among  all  worldly  classes.  To  these 
the  saints  should  be  a  notable  exception.  There  never  was 
a  time  when  dissatisfa(5lion  was  so  wide-spread ;  and  yet 
there  never  was  a  time  when  men  enjoyed  so  many  favors 
and  blessings.  Wherever  we  look,  whether  into  the  palaces 
of  the  rich,  replete  with  conveniences  and  splendors  of 
which  Solomon  in  all  his  glory  knew  almost  nothing,  or 
whether  we  look  into  the  comfortable  home  of  the  thrifty 
and  temperate  wage-worker,  with  its  evidences  of  taste, 
comfort,  art  and  luxury,  we  see  that  in  every  way  the  pres- 
ent exceeds  in  bountiful  supply  every  other  period  since  the 
creation,  many- fold ;  and  yet  the  people  are  unhappy  and 
discontented.  The  fa(5l  is  that  the  desires  of  a  selfish,  de- 
praved heart  know  no  bounds.  Selfishness  has  so  taken 
possession  of  all,  that,  as  we  look  out,  we  see  the  whole  world 
madly  pushing  and  driving  and  clutching  after  wealth.  A 
few  only  being  successful,  the  remainder  are  envious  and 
soured  because  they  are  not  the  fortunate  ones,  and  all 
are  discontented  and  miserable — more  so  than  in  any  for- 
mer time. 

But  the  saint  should  take  no  part  in  that  struggle.  His 
consecration  vow  was  that  he  would  strive  and  grasp  and 
run  for  a  higher,  a  heavenly  prjze,  and  hence  he  is  weaned 
from  earthly  ambitions,  and  labors  not  for  earthly  things, 
except  to  provide  things  decent  and  needful ;  for  he  is 
giving  heed  to  the  course  and  example  of  the  Master  and 
the  apostles. 

Therefore  they  have  contentment  with  their  godliness, 
not  because  they  have  no  ambition,  but  because  their  am- 


340 


The  Plan  of  the  Ages. 


bition  is  turned  heavenward  and  absorbed  in  the  effort  to 

lay  up  treasure  in  heaven  and  to  be  rich  toward  God ;  in 
view  of  which,  and  of  their  knowledge  of  God's  plans 
revealed  in  his  Word,  they  are  content  with  whatever  of 
an  earthly  sort  God  may  provide.  These  can  joyfully 
sing:— 

"  Content,  whatever  lot  I  see, 
Since  'tis  God's  hand  that  leadeth  me." 

But  alas  !  not  all  of  God's  children  occupy  this  position. 
Many  have  fallen  into  the  discontent  prevalent  in  the  world, 
and  are  robbing  themeelves  of  the  enjoyments  of  life  be- 
cause they  have  left  the  Lord's  footsteps  and  are  casting 
their  lot  and  taking  their  portion  with  the  world — seeking 
earthly  things  whether  attaining  them  or  not,  sharing  the 
world's  discontent,  and  failing  to  realize  the  content- 
ment and  peace  which  the  world  can  neither  give  nor 
take  away. 

We  urge  the  saints,  therefore,  to  abandon  the  strife  of 
greed  and  vainglory  and  its  discontent,  and  to  strive  for  the 
higher  riches  and  the  peace  they  do  afford.  We  would  re- 
mind them  of  the  Apostle's  words  : — 

"Godliness  with  contentment  is  great  gain;  for  we 
brought  nothing  into  this  world,  and  it  is  certain  we  can 
carry  nothing  out.  And  having  \needful'\  food  and  raiment, 
let  us  therewith  be  content.  But  they  that  will  [to]  be 
rich  [whether  they  succeed  or  not]  fall  into  temptation  and 
a  snare,  and  into  many  foolish  and  hurtful  lusts  which 
drown  [sink]  men  in  ruin  and  destrudlion.  For  a  root  of 
all  vices  is  the  love  of  money  [whether  in  rich  or  poor], 
which  some  being  eager  for  were  led  away  from  the  faith 
and  pierced  themselves  through  with  many  pangs.  But 
thou,  O  man  of  God,  flee  from  these,  and  be  pursuing  right- 
eousness, godliness,  faith,  love,  endurance,  meekness ;  be 
contesting  in  the  noble  contest  of  the  faith,  lay  hold  on  ever. 


The  Day  of  Jehovah, 


341 


2asting  life,  unto  which  thou  wast  called  and  didst  make  a 
noble  covenant." — i  Tim.  6:  6-12. 

If  the  example  of  the  saints  is  thus  one  of  contentment 
and  joyful  anticipation,  and  a  cheerful  submission  to  present 
trials  in  sure  hope  of  the  good  time  coming,  such  living 
examples  alone  are  valuable  lessons  for  the  world.  And  in 
addition  to  the  example,  the  counsel  of  the  saints  to  those 
about  them  should  be  in  harmony  with  their  faith.  It 
should  be  of  the  nature  of  ointment  and  healing  balm.  Ad- 
vantage should  be  taken  of  circumstances  to  point  the  world 
to  the  good  time  coming,  to  preach  to  them  the  coming 
Kingdom  of  God,  and  to  show  tne  real  cause  of  present 
troubles,  and  the  only  remedy. — Luke  3  :  14;  Heb.  13  :  5  ; 
Phil.  4:11. 

The  poor  world  groans,  not  only  under  its  real,  but  also 
under  its  fancied  ills,  and  especially  under  the  discontent  of 
selfishness,  pride  and  ambitions  which  fret  and  worry  men 
because  they  cannot  fully  satisfy  them.  Hence,  while  we 
can  see  both  sides  of  the  question,  let  us  counsel  those  wil- 
ling to  hear  to  contentment  with  what  they  have,  and  to 
patient  waiting  until  God  in  his  due  time  and  way  brings 
to  them  the  many  blessings  which  his  love  and  wisdom 
have  provided. 

By  probing  and  inflaming  either  real  or  fancied  wounds 
and  wrongs,  we  would  do  injury  to  those  we  should  be 
helping  and  blessing,  thus  spreading  their  discontent, 
and  hence  their  trouble.  But  by  fulfilling  our  mission, 
preaching  the  good  tidings  of  the  ransom  given  for  all, 
and  the  consequent  blessings  to  come  to  all,  we  shall  be 
true  heralds  of  the  kingdom — its  ambassadors  of  peace. 
Thus  it  is  written,  **How  beautiful  upon  the  mountains 
[kingdoms]  are  the  feet  of  him  [the  last  members  of  the 
body  of  Christ]  that  bringeth  good  tidings,  that  publisheth 
peace,  that  bringeth  good  tidings  of  goodo" — Isa.  52*  7. 


34« 


The  Plan  of  the  Ages. 


The  troubles  of  this  ''Day  of  Jehovah"  will  give  oppor- 
tunity for  preaching  the  good  tidings  of  coming  good,  such 
as  is  seldom  afforded,  and  blessed  are  they  who  will  follow 
the  footsteps  of  the  Master,  and  be  the  good  Samaritans 
binding  up  the  wounds  and  pouring  in  the  oil  and  wine  of 
comfort  and  cheer.  The  assurance  given  such  is  that  their 
labor  is  not  in  vain ;  for  when  the  judgments  of  the  Lx)rd 
are  in  the  earth,  the  inhabitants  of  the  world  will  learn 
righteousness. — Isa.  26  :  9. 

The  sympathy  of  the  Lord's  children,  like  that  of  their 
heavenly  Father,  must  be  largely  in  harmony  with  the  groan- 
ing creation,  striving  for  any  deliverance  from  bondage ; 
although  they  should,  like  him,  remember  and  sympathize 
with  those  of  the  opposing  classes  whose  desires  are  to  be  just 
and  generous,  but  whose  efforts  are  beset  and  hindered,  not 
only  by  the  weaknesses  of  their  fallen  nature,  but  also  by 
their  surroundings  m  life,  and  their  association  with  and 
dependence  upon  others.  But  the  Lord's  children  should 
have  no  sympathy  with  the  arrogant,  insatiate  desires  and 
endeavors  of  any  class.  Their  utterances  should  be  calm 
and  moderate,  and  always  for  peace  where  principle  is  not 
at  stake.  They  should  remember  that  this  is  the  Lord's 
battle,  and  that  so  far  as  politics  or  social  questions  are  con- 
cerned, they  have  no  real  solution  other  than  that  predicted 
in  the  Word  of  God.  The  duty  of  the  consecrated,  there- 
fore, is  first  of  all  to  see  that  they  are  not  in  the  way  of 
Jehovah's  chariot,  and  then  to  ''stand  still  and  see  the  sal- 
vation of  God,"  in  the  sense  of  realizing  that  it  is  no  part 
of  their  work  to  share  in  the  struggle,  but  that  it  is  the 
Lord's  doing,  through  other  agencies.  Regardless  of  all 
such  things,  they  should  press  along  the  line  of  their  own 
mission,  proclaiming  the  heavenly  kingdom  at  hand  as  the 
only  remedy  for  all  classes,  and  their  only  hope. 


STUDY  XVL 


CONCLUDING  THOUGHTS. 
Ou*  Drmr  Toward  th«  Tkitm  — Its  Cost,  Its  Valu«,  Its  Profit. 

TN  the  preceding  chapters  we  have  seen  that  both  the  light 
of  nature  and  that  of  revelation  clearly  demonstrate  the 
fa<5t  that  an  intelligent,  wise,  almighty  and  righteous  God 
is  the  Creator  of  all  things,  and  that  he  is  the  supreme  and 
rightful  Lord  of  all ;  that  all  things  animate  and  inanimate 
are  subje<5^  to  his  control ;  and  that  the  Bible  is  the  revela- 
tion of  his  chara(5ler  and  plans  so  far  as  he  is  pleased  to 
disclose  them  to  men.  From  it  we  have  learned  that  though 
evil  now  predominates  among  some  of  his  creatures,  it  exists 
for  only  a  limited  time  and  to  a  limited  extent,  and  by  his 
permission,  for  wise  ends  which  he  has  in  view.  We  have 
also  learned  that  though  darkness  now  covers  the  earth,  and 
gross  darkness  the  people,  yet  God's  light  will  in  due  time 
dispel  all  the  darkness,  and  the  whole  earth  will  be  filled 
with  his  glory. 

We  have  seen  that  his  great  plan  is  one  that  has  required 
ages  for  its  accomplishment  thus  far,  and  that  yet  another 
age  will  be  required  to  complete  it ;  and  that  during  all  the 
dark  ages  of  the  past,  when  God  seemed  to  have  almost  for- 
gotten his  creatures,  his  plan  for  their  future  blessing  has 
been  silently  but  grandly  working  out,  though  during  all 
those  ages  the  m^-steries  of  his  plan  have  been  wisely  hidden 
from  men.  We  have  also  seen  that  the  day  or  age  which 
is  now  about  to  dawn  upon  the  world  is  to  be  the  day  of 
the  world's  judgment  or  trial,  and  that  all  previous  prepara- 

343 


S44 


ne  Plan  &f  the  Agsi. 


tion  has  been  for  the  purpose  of  giving  mankind  m  general 
as  favorable  an  opportunity  as  possible,  when,  as  individuals ^ 
they  will  be  placed  on  trial  for  eternal  life.  The  long 
period  of  six  thousand  years  has  greatly  multiplied  the  race, 
and  their  buffetings  and  sufferings  under  the  dominion  of 
evil  have  given  them  an  experience  which  will  be  greatly 
to  their  advantage  when  they  are  brought  to  judgments 
And  though  the  race  as  a  whole  has  been  permitted  thus  to 
suffer  for  six  thousand  years,  yet  as  individuals  they  have 
run  their  course  in  a  few  brief  years. 

We  have  seen  that  while  the  race  was  undergoing  this 
necessary  discipline,  in  due  time  God  sent  his  Son  to  re* 
deem  them ;  and  that  while  the  mass  of  mankind  did  not 
recognize  the  Redeemer  in  his  humiliation,  and  would  not 
believe  that  the  Lord's  Anointed  would  thus  come  to  their 
rescue,  yet  from  among  those  whose  hearts  were  toward 
God,  and  who  believed  his  promises,  God  has  been,  during 
these  ages  past,  selecting  two  companies  to  receive  the  hon- 
ors of  his  kingdom — the  honors  of  sharing  in  the  execution 
of  the  divine  plan.  These  two  sele6l  companies,  we  have 
seen,  are  to  constitute  the  two  phases  of  the  Kingdom  of 
God.  And  from  the  prophets  we  learn  that  this  kingdom 
is  soon  to  be  established  in  the  earth ;  that  under  its  wise 
and  just  administration  all  the  families  of  the  earth  will  be 
blessed  with  a  most  favorable  opportunity  to  prove  them- 
selves worthy  of  everlasting  life ;  that  as  the  result  of  their 
redemption  by  the  precious  blood  of  Christ,  a  grand  high- 
way of  holiness  will  be  cast  up ;  that  the  ransomed  of  the 
Lord  (all  mankind— Heb.  2  :  9)  may  walk  in  it ;  that  it  will 
be  a  public  thoroughfare  made  comparatively  easy  for  all 
who  earnestly  desire  to  become  pure,  holy ;  and  that  all  the 
stumbling-stones  will  be  gathered  out,  and  all  the  snares, 
allurements  and  pitfalls  removed,  and  blessed  will  all  those 
be  who  go  up  thereon  to  perfection  and  everlasting  life. 


Concludir.g  Thoughis. 


345 


It  is  manifest  that  this  judgment,  or  ruiership,  cannot 
begin  until  Christ,  whom  Jehovah  hath  appointed  to  be  the 
Judge  or  Ruler  of  the  world,  has  come  again — not  again  in 
humiliation,  but  in  power  and  great  glory :  not  again  to  re- 
deem the  world,  but  to  judge  [rule]  the  world  in  righteous- 
ness. A  trial  can  in  no  case  proceed  until  the  judge  is  on 
the  bench  and  the  court  in  session  at  the  appointed  time, 
though  before  that  time  there  may  be  a  great  preparatory 
work.  Then  shall  the  King  sit  upon  the  throne  of  his 
glory,  and  before  him  shall  be  gathered  all  nations,  and  he 
shall  judge  them  during  that  age  by  their  works,  opening 
to  them  the  books  of  the  Scriptures  and  filling  the  earth 
with  the  knowledge  of  the  Lord.  And  by  their  condudl 
under  all  that  favor  and  assistance,  he  shall  decide  who  of 
them  are  worthy  of  life  everlasting  in  the  ages  of  glory  and 
joy  to  follow. — Matt.  25  :  31  ;  Rev.  20  11-13= 

Thus  we  have  seen  that  the  second  advent  of  Messiah, 
to  set  up  his  kingdom  in  the  earth,  is  an  event  in  which 
all  classes  of  men  may  have  hope,  an  event  which,  when 
fully  understood,  will  bring  joy  and  gladness  to  all  hearts. 
It  is  the  day  when  the  Lord's  "little  flock"  of  consecrated 
saints  has  the  greatest  cause  for  rejoicing.  It  is  the  glad 
day  when  the  espoused  virgin  Church  with  joy  becomes  the 
Bride,  the  Lamb's  wife ;  when  she  comes  up  out  of  the  wil- 
derness leaning  upon  the  arm  of  her  Beloved,  and  enters 
into  his  glorious  inheritance.  It  is  the  day  when  the  true 
Church,  glorified  with  its  Head,  will  be  endued  with  divine 
authority  and  power,  and  will  begin  the  great  work  for  the 
world,  the  result  of  which  will  be  the  complete  restitution 
of  all  things.  And  it  will  be  a  glad  day  for  the  world  when 
the  great  adversary  is  bound,  when  the  fetters  that  have  held 
the  race  for  six  thousand  years  are  broken,  and  when  the 
knowledge  of  the  Lord  fills  the  whole  earth  as  the  waters 
cover  the  sea. 


346 


The  Plan  of  the  Ages. 


A  knowledge  of  these  things,  and  the  evidences  that  they 
are  nigh,  even  at  the  door,  should  have  a  powerful  influence 
upon  all,  but  especially  upon  the  consecrated  children  of 
God,  who  are  seeking  the  prize  of  the  divine  nature.  We 
urge  such,  while  they  lift  up  their  heads  and  rejoice,  know- 
ing that  their  redemption  draweth  nigh,  to  lay  aside  every 
weight  and  hindrance,  and  to  run  patiently  the  race  in 
which  they  have  started.  Look  away  from  self  and  its  un- 
avoidable weaknesses  and  iraperfe6lions,  knowing  that  all 
such  weaknesses  are  covered  fully  by  the  merits  of  the  ran- 
som given  by  Christ  Jesus  our  Lord,  and  that  your  sacrifices 
and  self-denials  are  acceptable  to  God  through  our  Re- 
deemer and  Lord — and  thus  only.  Let  us  remember  that 
the  strength  sufficient  which  God  has  promised  us,  and  by 
use  of  which  we  can  be  "  overcomers,"  is  provided  in  his 
Word.  It  is  a  strength  derived  from  a  knowledge  of  his 
chara(5ler  and  plans,  and  of  the  conditions  upon  which  we 
may  share  in  them.  Thus  Peter  expresses  it,  saying,  *'  Grace 
and  peace  be  multiplied  unto  you  through  the  knowledge  of 
God,  and  of  Jesus  Christ  our  Lord,  according  as  his  divine 
power  hath  given  unto  us  all  things  that  pertain  unto  life 
and  godliness,  through  the  knowledge  of  him  who  hath  called 
us  to  glory  and  virtue ;  whereby  are  given  unto  us  exceed- 
ing great  and  precious  promises,  that  by  these  ye  might  be 
partakers  of  the  divine  nature." — 2  Pet.  i  :  2-4. 

But  to  obtain  this  knowledge  and  this  strength,  which 
God  thus  proposes  to  supply  to  each  runner  for  the  heav- 
enly prize,  will  surely  test  the  sincerity  of  your  consecra- 
tion vows.  You  have  consecrated  all  your  time,  all  your 
talents,  to  the  Lord  ;  now  the  question  is.  How  much  of  it 
are  you  giving  ?  Are  you  still  willing,  according  to  your 
covenant  of  consecration,  to  give  up  all? — to  give  up  your 
own  plans  and  methods,  and  the  theories  of  yourselves  auof 
Others,  to  accept  of  God's  plan  and  way  and  time  of  doing 


Concluding  Thoughts. 


347 


his  great  work?  Are  you  willing  to  do  this  at  the  cost  of 
earthly  friendships  and  social  ties?  And  are  you  willing  to 
give  up  time  from  other  things  for  the  mvestigation  of  these 
glorious  themes  so  heart-cheering  to  the  truly  consecrated, 
with  the  certain  knowledge  that  it  will  cost  you  this  self- 
denial?  If  all  is  not  consecrated,  or  if  you  only  half 
meant  it  when  you  gave  all  to  the  Lord,  then  you  will  be- 
grudge the  time  and  effort  needful  to  search  his  Word  as 
for  hid  treasure,  to  obtain  thus  the  strength  needful  for  all 
the  trials  of  faith  incident  to  the  present  (the  dawn  of  the 
Millennium)  above  other  times. 

But  think  not  that  the  giving  will  end  with  the  giving  of 
the  needful  time  and  energy  to  this  study  :  it  will  not.  The 
sincerity  of  your  sacrifice  of  self  will  be  tested  in  full,  and 
will  prove  you  either  worthy  or  unworthy  of  membership 
in  that  "little  flock,"  the  overcoming  Church,  which  will 
receive  the  honors  of  the  kingdom.  If  you  give  diligence 
to  the  Word  of  God,  and  receive  its  truths  into  a  good, 
honest,  consecrated  heart,  it  will  beget  in  you  such  a  love 
for  God  and  his  plan,  and  such  a  desire  to  tell  the  good 
tidings,  to  preach  the  gospel,  that  it  will  become  the  all- 
absorbing  theme  of  life  thereafter ;  and  this  will  not  only 
separate  you  from  the  world  and  from  many  nominal 
Christians,  in  spirit,  but  it  will  lead  to  separation  from  such 
entirely.  They  will  think  you  peculiar  and  separate  you 
from  their  company,  and  you  will  be  despised  and  counted 
a  fool  for  Christ's  sake ;  because  they  know  us  not,  even  as 
they  knew  not  the  Lord. — 2  Cor.  4:  8-10;  Luke  6:  22; 
I  John  3  :  I  ;  I  Cor.  3  :  18. 

Are  you  willing  to  follow  on  to  know  the  Lord  through 
evil  and  through  good  report  ?  Are  you  willing  to  forsake 
all,  to  follow  as  he  may  lead  you  by  his  Word  ? — to  ignore 
the  wishes  of  friends,  as  well  as  your  own  desires  ?  It  is 
hoped  that  many  of  the  consecrated  who  read  this  volume 


348 


The  Plan  of  the  Ages. 


may  by  it  be  so  quickened  to  fresh  zeal  and  fervency  of 
spirit,  through  a  clearer  appreheasion  of  the  divine  plan, 
that  they  will  be  able  to  say,  *'By  the  grace  of  God,  I 
will  follow  on  to  know  and  to  serve  the  Lord,  what- 
ever may  be  the  sacrifice  involved.'*  Like  the  noble  Be- 
reans  (A<5ls  17:  11),  let  such  studiously  set  themselves  to 
prove  what  has  been  presented  in  the  foregoing  pages. 
Prove  it,  not  by  the  eonflidling  traditions  and  creeds  of  men, 
but  by  the  only  corre6t  and  divinely  authorized  standard — 
God's  own  Word.  It  is  to  facilitate  such  investigation  that 
we  have  cited  so  many  scriptures. 

It  will  be  useless  to  attempt  to  harmonize  the  divine  plan 
herein  set  forth  with  many  of  the  ideas  previously  held  and 
supposed  to  be  Scriptural,  yet  not  proved  so.  It  will  be 
observed  that  the  divine  plan  is  complete  and  harmonious  with 
itself  in  every  part,  and  that  it  is  in  perfe6l  harmony  with  the 
chara6ler  which  the  Scriptures  ascribe  to  its  great  Author. 
It  is  a  marvelous  display  of  wisdom,  justice,  love  and  power. 
It  carries  with  it  its  own  evidence  of  superhuman  design,  be- 
ing beyond  the  power  of  human  invention,  and  almost  be- 
yond the  power  of  human  comprehension. 

Doubtless  questions  will  arise  on  various  points  inquir- 
ing for  solution  according  to  the  plan  herein  presented. 
Careful,  thoughtful  Bible  study  will  settle  many  of  these 
at  once;  and  to  all  we  can  confidently  say.  No  uestion 
which  you  can  raise  need  go  without  a  sufficient  answer, 
fully  in  harmony  with  the  views  herein  presented.  Succeed- 
ing volumes  will  elaborate  the  various  branches  of  this  one 
plan,  disclosing  at  every  step  that  matchless  harmony  of 
which  the  tru.th  alone  can  boast.  And  be  it  known  that  no 
other  system  of  theology  even  claims,  or  has  ever  attempted, 
to  harmonize  in  itself  every  statement  of  the  Bible;  yet 
nothing  short  of  this  can  we  claim  for  these  views.  This 
harmony  not  only  with  the  Bible^  but  with  the  divine  char- 


Concluding  Thcughts, 


349 


a6ler  and  with  san<5lified  common  sense,  must  have  arrested 
the  attention  of  the  conscientious  reader  already,  and  filled 
him  with  awe,  as  well  as  with  hope  and  confidence.  It 
marvelous  indeed,  yet  just  what  we  should  expe6l  of  the 
TRUTH,  and  of  God's  infinitely  wise  and  beneficent  plan. 

And  while  the  Bible  is  thus  opening  up  from  this  stand- 
point, and  disclosing  wondrous  things  (Psa.  119:  18),  th^ 
light  of  the  present  day  upon  the  various  creeds  and  tradi> 
tions  of  men  is  affeding  them  in  an  opposite  manner. 
They  are  being  recognized  even  by  their  worshipers  as  im- 
perfedl  and  deformed,  and  hence  they  are  being  measurably 
ignored ;  and  though  still  subscribed  to,  they  are  seldon^ 
elaborated,  for  very  shame.  And  the  shame  attaching  to 
these  human  creeds  and  traditions  is  spreading  to  the  Bible, 
which  is  supposed  to  uphold  these  deformities  of  thought 
as  of  divine  origin.  Hence  the  freedom  with  which  th^ 
various  advanced  thinkers,  so-called,  are  beginning  to  deny 
various  parts  of  the  Bible  not  congenial  to  their  views. 
How  striking,  then,  the  providence  of  God,  which  at  this 
very  time  opens  before  his  children  this  truly  glorious  and 
harmonious  plan — a  plan  that  reje(5ls  not  one,  but  harmo- 
nizes every  part  and  item  of  his  Word.  Truth,  when  due, 
becomes  meat  for  the  household  of  faith,  that  they  may 
grow  thereby.  (Matt.  24:  45.)  Whoever  comes  in  contact 
with  truth,  realizing  its  charadler,  has  thereby  a  responsi- 
bility with  reference  to  it.  It  must  be  either  received  and 
adted  upon,  or  rejedled  and  despised.  To  ignore  it  does 
not  release  from  responsibility.  If  we  accept  it  ourselves, 
we  have  a  responsibility  toward  it  also,  because  it  is  for  all 
the  household  of  faith ;  and  each  one  receiving  it  becomes 
its  debtor,  and,  if  a  faithful  steward,  must  dispense  it  to  the 
other  members  of  the  family  of  God.  Let  your  light  shine  ! 
If  it  again  becomes  darkness,  how  great  will  be  the  darkness. 
Lift  up  the  light !    Lift  up  a  standard  for  the  people ! 


The  Plan  of  the  Ages. 


THE  DIVINE  WEAVING. 


**  See  the  mystic  Weaver  sitting 
High  in  heaven — His  loom  below. 
Up  and  down  the  treadles  go. 
Takes,  for  web,  the  world's  dark  ages. 
Takes,  for  woof,  the  kings  and  sages. 
Takes  the  nobles  and  tiieir  pages, 
Takes  all  stations  and  all  stages. 
Thrones  are  bobbins  in  His  shuttle. 
Armies  make  them  scud  and  scuttle — 
"Web  into  the  woof  must  flow  : 
Up  and  down  the  nations  go ! 
At  the  Weaver's  will  they  go! 

"Calmly  see  the  mystic  Weaver 
Throw  His  shuttle  to  and  fro; 
'Mid  the  noise  and  wild  confusion, 
Well  the  Weaver  seems  to  know 
What  each  motion,  and  commotion. 
What  each  fusion,  and  confusion, 
In  the  grand  result  will  show ! 

•* Glorious  wonder !    What  a  weaving! 
To  the  dull,  beyond  believing 
Such  no  fabled  ages  know. 
Only  faith  can  see  the  mystery. 
How,  along  the  aisles  of  history. 
Where  the  feet  of  sages  go. 
Loveliest  to  the  fairest  eyes. 
Grand  the  mystic  tapet  lies ! 
Soft  and  smooth,  and  ever  spreading. 
As  if  made  for  angels'  treading — 
Tufted  circles  touching  ever : 
Every  figure  has  its  plaidings. 
Brighter  forms  and  softer  shadings. 
Each  illumined — what  a  riddle ! — 
From  a  cross  that  gems  the  middle. 

•*'Tis  a  saying — some  rejedl  it — 
That  its  light  is  all  refleded; 
That  the  tapet' s  lines  are  given 
By  a  Sun  that  shines  in  heaven ! 
'Tis  believed — by  all  believing — 
That  great  God,  Himself,  is  weaving. 
Bringing  out  the  world's  dark  mystery, 
In  the  light  of  faith  and  history ; 
And,  as  web  and  woof  diminish, 
Comes  the  grand  and  glorious  finish. 
When  begin  the  Golden  Ages, 
Long  foretold  by  seers  and  sages." 


INDEX 


SCRIPTURE  STUDIES,  SERIES  I. 


GENESIS. 

1:26.  31   174 

1 :  27   171 

2:4   139 

2:  9,        !?   209 

2:  17  ,140,  154 

3:15  57.  98 

3  :  22  120,  209 

5   160 

5:1   201 

7:13   221 

12:3   58 

13:  14-17   293 

18:  1.2   183 

18:18   58 

19:24   110 

19  :  3^38   42 

22:l8   58 

26  :  4   58 

38    43 

49  :  10   43 

49  :  28   78 

EXODUS. 

5:4-23    336 

12:30-33   336 

12  :  49   50 

18:13-26   47 

19:17-25   55 

21:26.27   53 

22 :  21-24   53 

22  :  25   50 

23:415   51 

23  :  9   53 

23:12   51 

24:12   53 

26  :  30   54 

LEVITICUS. 

I :  I   54 

19:13   53 

i9««4   53 


19:17   55 

>9:32    53 

19:  33  34- •.•50,  53 

24  :  22   50 

25:9.13-23.27-30  50 

25  :  36,  37   50 

26  :  14-16   125 

NUMBERS. 
11:16,17,24-30  47 

26  :  52-56   50 

DEUTERONOMY. 

1:15    47 

I  :  16,  17   49 

1:17   48 

5:1-5   55 

9:9-11   53 

12  :  19   52 

14:27   52 

18:  15   78 

18:  15  19   58 

22  :  10   51 

24:14,15   53 

25:4   51 

26:5   78 

28  :  I-I4   125 

28:15-32   125 

31:9-27    43 

31  :  10-13   50 

JOSHUA. 

23:6-11,12-16.  125 

JUDGES. 

3:9-11   142 

6  :  11-22   183 

13  :  20   l8j 

I,  SAMUEL. 

8  :  6-22   48 

10:  19   125 

15:3   "I 

351 


I.  KINGS 
18:  4,  10,  17,  18  54 

18:  40   55 

19  :  10   54 

I.  CHRON. 

16  :  16  17   7< 

16: 31-34   147 

29  :  23   248 

II.  CHRON. 
13:8   248 

NEHEMIAH. 
2:17   125 

6:7   55 

JOB. 

14:  10,  21   210 

38  :  7   220 

PSALMS. 

1  :  I   25 

2  :  1-6,  10-12  . .  272 

2:8   308 

2:&-I2....256,  303 

5:4   118 

8:4-8   191 

8:5  0   247 

8:  5-i«  174,  179 

10:  6   125 

II  =  5-7   303 

16  :  10   58 

17  :  15   222 

24:  3  4   301 

25:  14   171 

27-5   125 

30  :  5  -  9 

34  :  7   182 

34:  13.  14   309 

34:  19   125 

34  :  20   ^ 


35« 


Index  of  Texts. 


37  : 9   67 

37:35   68 

39:  II   209 

41  :  I  

45  :  7   303 

45--I6   294 

46  :  1-5   323 

46:6   323 

46  :  6-10   323 

46:8-10   333 

48  :  2   295 

49:  7-15   172 

49  :  14  60.  303 

50:3   323 

72  :  7   67 

72:8   283 

76  :  10   250 

77  :  18   171 

78:70,  71  248 

88:3   125 

89:32   303 

91   338 

94:13   125 

97  :  2-6   323 

97  :  1 1   20 

98  :  9   243 

107  :  26   125 

107:39   125 

Iio  :  I   92 

no:  2-6   323 

no:  5   308 

112  :  6   291 

119:  18   349 

119  :  105   20 

141:5   125 

£49  :  8,  9   261 

PROVERBS. 

4:  18   20 

15:3   145 

ECCLESIASTES. 

1:4   69 

7:14   125 

7  :  29   171 

9  :  10  106,  210 

11:3   105 

12:  14   145 

ISAIAH. 

I:  18  20,  58 

a :  19   67 


I  :  26   294 

2:3  256,  297 

8  :  20   163 

II  :  9  ••75.  217,  302 

13:  l-il   324 

14:  14   187 

14  :  24  27   66 

19  :  22   256 

21  :  12   21 

26  :  9   342 

28:  17   303 

28  :  21   61 

32  :  I   269 

33  : 2-14,  15-24  338 

35  :  1-6   I^'l 

35:8   215 

35:  8,9.... 205,  216 

35:9   217 

35  :  10   218 

40:5   59 

42  :  1-7   59 

42  :  7   25 

45  :  7  124,  125 

45  ,  II,  12,  18. ,  191 

45  :  17   67 

46:9-11   66 

49 :  6   59 

52:7   341 

52:9   297 

53  :  4   230 

53:3-6   58 

53:8,9,11....  58 

53:11   132 

53:12    58 

55:8,9   10 

55:11   95 

60:2,3   18 

6l  :  I   112 

61  :  2  218  308 

62  :  10   217 

63  :  1-4   308 

65  :  18    297 

65  :  20  144,  242 

66  :  10-12   297 

JEREMIAH. 
3:17   297 

3  :  22  23   256 

16:19   59 

24:5-7-.--  '09 


30 : 18   294 

31  :a8   109 

31 :  29,  30. .  109,  143 

31  .-29-34   333 

31:34  75,215 

32  :  40-42  ...  .  109 

33:6-16   109 

38:6   54 

48  : 16   125 

51:2   125 

LAMENTATIONS. 
1 :  21   125 

EZEKIEL. 
7:10-19   315 

11  :  19   333 

16:48-54,  55  ••  "2 

16:48-63   Ill 

18:4          128,  143 

21  :  25-27   248 

36:25,36  333 

36  :  26   310 

37:  II-14   108 

DANIEL. 

2:  31-45   252 

2 :  35   260 

2  :  37-43    252 

2  :  44.  .262,  270,  308 

2: 43. 44, 45....  254 

4:32   274 

7:2-7   257 

7:78   258 

7:9.13, 14,  22,  27 

  308 

7:11   260 

7:  13,  27   261 

7:  14,  17,  27  ...  270 

7  :  27   283 

9  :  24-27   223 

9  :  26   58 

10:6,10,15,17.  183 

10:  13   184 

12  : 1   307 

12:1,4,10   168 

12:  3  391,  292 

12:4,  I   337 

HOSEA. 

6:1   256 

1454 256 


Index  of  Texts, 


353 


JOEL. 

«:9-i6  324 

AMOS. 

3:3  97.  221 

3:6  124,  125 

MIC  AH. 

5:2   58 

HABAKUK. 

2:1-3.  13.  «4  -  61 
3:2-11   61 

ZEPHANIAH. 
1:7-9,  14-18..  315 

3:2,  3   334 

3:8.9  317*  333 

HAGGAI. 
2:7    266 

ZErHARIAH. 
I:  15   '25 

9:11   112 

II:  12   58 

14: 1,  6,  7   61 

14:9   303 

M-\LACHI. 

I:  II   59 

3:1-3   320 

3:  »5  67,  257 

3:  J5.  18   217 

4:1  69,319 

4:2  210,  322 

MATTHEW. 

1 :  2-16   42 

1 :  21   107 

3:2   273 

3:  16,  17   179 

4:9   251 

4:17   273 

5  :  35   295 

7:  13.  14   205 

7:15   55 

8:  16,  17   230 

8  :  22  150,  289 

10:5,6  72,97 

10:7   273 

10 :  26   303 

<I  :  23,  24   no 


12:40   61 

13:43   86,322 

13:38,394149-  237 

13:41-43   239 

13:52   24 

14:5   55 

15:2-9   55 

15:24  72,  97 

16:  27   103 

19:30   293 

22  :  21   266 

22  37-39    309 

22  :  37-40   246 

23:38  72,223 

24:14   91 

24:  21,  22   307 

24:38,39   61 

24:45   349 

24:45.46   319 

25  :  31   345 

25: 31-46.. 138,  144 

25:34   305 

25  :  46   291 

26  :  64   93 

28:  18   289 

28  :  20   89 

MARK. 

3  :  22-27   69 

5  :  30   230 

10:  23   284 

12:30,31   45 

LUKE. 

2:1   253 

2  :  10   104 

2  :  10,  II   107 

2:32   59 

3  :  14   341 

3:  15    273 

3  :  17,  21,  22  . .  229 

3  :  22   224 

3:23,31,33,34  42 
3:38   225 

4  :  I,  18   224 

4  :  19   218 

4:43    274 

6:  19   230 

6  :  22   347 

8:1   274 


8:  10   X28 

9:2   273 

10:  27   136 

12:32..  72,235,274 

12:  42   24 

12:47  48   303 

13:30   293 

14:  II   187 

14:  23   194 

16  :  16   277 

17  :  20-30  276 

17:26   61 

17  :  29   110 

19:10   177 

I9  :  II   274 

19:  11-15   283 

19  :  12   249 

19:44   79 

21 :  24   249 

21  :  26   333 

21:34,35   90 

22  ;  29,  30   274 

24  :  21   80 

24  : 21, 25-27  . .  274 

JOHN. 

1:9   104 

I  :  14   178 

1  :  18   288 

1:29  103,  157 

3    277 

3:5,6   27S 

3:6   182 

3-8   231 

3  :  13   282 

3:16   104 

3:17   255 

3:36   107 

5:22  137,  141 

5  :  26. .  186,  187,  211 

5:44   214 

12  :3i   250 

14  :  3   89 

14:26   80 

14 :  30  68,  250 

15:5   82 

16  :  8-1 1   309 

16  :  12,  13  . .  .  22,  80 

16:13   II 

16:33   214 


354 


Index  of  Texts, 


17 :  5   203 

17  :  16   269 

17  :  22   211 

19:36   58 

20:  19,  26   231 

ACTS. 

1:6   93 

I  :6,  7  80,  275 

2:31   58 

3:  19   154 

3:19-21   

73  108  162,191,222 

3 :  20,  21   89 

3:  21  94,  241 

3:  22  78,  243 

3:  23  . 107,  243,  303 

4:  12   loi 

4:  19   266 

5  :  29   .  266 

5  :  31   H2 

  293 

9:7   184 

10:28    27 

10:37  38   223 

10:  38   81,  2  4 

10:  45   224 

II  :  1-3   27 

II  :  I-18   59 

11:9   80 

15  :  6   278 

15:  '4   92 

15  :  14-16   81 

17:  "    3'9 

17:  31         -137,  I  ^9 

24  :  25   309 

26  :  9   12 

ROMANS 

1  :  28   263,  308 

2:6  10,  II   298 

2  :  14   loi 

3  :  10   20 

3  :  10,  19,  20.  ..II 

5:  1.8    232 

5:  10,12,17-19,21 

...    124,  128,  16  z 

5:  12   171 

5:  14    124 

SSI7  >   61 


5: 17-19. 58,131,300 

5  :  18,19. 108.156  177 
6:8  202,  213 

6  :  10,  II   197 

6  :  23   128 

8:9   227 

8  :  II   197 

8:  13  14   213 

8:17.  .59,86,196,212 

8:  18    292 

8:19    306 

8:  19-22  88,  162 

8:21   302 

8:  21,  22   147 

8  :  22, 19  .  .  .  98,  251 
8:  23-25   197 

8  :  24   107 

8:  28-31   193 

8:  30  .    194 

8:  31-34    295 

8:33.34   157 

9:16   190 

9  :  20,  21   190 

9  :  20   187 

ID:  13,  14   loi 

11:2   108 

11:17   292 

1 1  :  22   278 

1 1  :  23,  24   299 

II:   5,  26   108 

II  :  25-33   300 

II  :  26-29   1  '3 

11:28-33   108 

12:1   

196,  226,  237,  309 

12:2  198,  269 

M:  I  250,  252 

13:1-7   266 

13  :  10   246 

14:9  141,  149 

14  :  14,  17   284 

15:4  252 

16  :  20  98,  306 

I.  COR. 

2  :  6-14   84 

2:7   305 

2:8   85 

2:  13   182 

3; 14  .... .....  i8e 


3:  II   295 

3:  12-15   320 

3:18   347 

4:5   21 

4:8    286 

4  :  8-10   347 

4:  10-17   287 

5:5   214 

6:2   146 

6:3   289 

12  :  12-28   82 

14:1-6   55 

15:13-22   60 

15  :  21   178 

15:22  106  129 

15:  24   305 

15  :  25   144 

15  :  25,  26.  .  121.  222 

15  :  25-28   304 

15  :  27   261 

15  :  28   308 

15  :  38  44   191 

15  :  38-49   181 

15:44,  52..  200,  235 

15:49    198 

15:53,54   186 

II.  COR. 

1  :  21   81 

3:6   305 

4  :  17   211 

5  :  14   289 

5:  17   227 

6:1   236 

6:2   139 

8:  12   143 

11:3   61 

11  :  14  259 

12  :  2-4   70 

12:4   27 

12:7   68 

12:6   214 

GALATIANS. 

1:4   67 

2:2   27 

2  :  2,  12,  14   80 

2:11-14   2y 

3:15-18^   84 


Index  of  Texts, 


355 


3  J  27.  29   85 

3:28   85 

3:29  82,  97 

4    85 

eph;  SIANS. 

I  :  4,  5  193 

1:9,10,17,18..  26 
I  :  10. .  .219,  242,  289 

I:  II  73.  167 

I  :  13.  14  . . .  197,  202 

I  :  H   247 

I  :  20,  21   134 

1  :  22   82 

2:2  68,  250 

2:7   219 

2  :  7-12   292 

2:8    100 

2  :  19    267 

3  :  4-6   26 

3:9   88 

4  :  I1-16   12 

5:25-30    82 

6:12   68 

PHILIPPIANS. 

2:7,  »   178 

2:8,  9..  84.  178,  179 

2  :  10  283,  289 

3:8-15   218 

3:  21   92 

4:  II   341 

COLOSSIANS. 

1  :  18  82,  197 

I  :  20    289 

I  :  26   77 

1  :  27  81,211 

3:4   86 

I.  THES. 

2  :  16   229 

5  :  2,  3   334 

II.  THES. 

2:13   299 

2  :  14   211 

I.  TIMOTHY. 

2:  3-6   126 

2:4   106 

2:4-6   131 

«:5.6   IQ4 


2:6    178 

2  :  II,  12   212 

2:  14... 61,  123,  124 

4  : 10   106 

5  :  24    145 

6:6-12   341 

6:  14-16   210 

6:  15   139 

6:16  186,  288 

II.  TIMOTHY. 

1  :  10. .  .22,  204,  206 

2  :  II,  12   86 

2:12  196,  288 

2:13   118 

3:1-4   90 

3:1,13   75 

3:12   68 

3:13   90 

3:15   21 

3:15-17   25 

4:8  215,  287 

TITUS. 

1:12   55 

HEBREWS. 

1:3   211 

1:3-5   176 

1:4   203 

1:9   303 

1  :  14   182 

2:5  67,  220 

2:7   175 

2:7-9   179 

2:9.  .  ..97,  104,  344 

2  :  14  121,  187 

2:  16   178 

3:1   222 

3:5.6   145 

3:8,9   139 

4:1   ^95 

5  :  14   24 

6:4-8  3^1 

6:6   198 

6  :  18   118 

7  :  19  225,  229 

9  :  II   301 

9  :  11-20   79 

10  :  I  222,  229 

10  :  4 .  221 


10:  8-18   79 

10:  16,  29   141 

10  :  20   207 

10:  26-31   321 

10:  31   305 

10:  38  39   107 

11:13,39,40.  293 

11  :  19   155 

11:32-38   54 

II  :  39.  40   288 

1 1  :  40   93 

12:1              ...  25 

12  :  26-29   321 

13:  5   341 

13  :  20,  21   141 

JAMES. 

1  :  18  194,  196 

2:5   284 

2  :  10   loi 

2  :  23   228 

4:4   214 

5:1-4   314 

5    303 

I.  PETER. 

1  =  2   299 

1:3   80 

I  :  10    .  .    84 

I  :  10-13   26 

l:  II   79 

l:'2  13,  57 

1:12,13   319 

1:19   103 

1  :  23   196 

2:2   24 

2  : 4-6   83 

2:9  82 

2:21   196 

3:15   25 

3:18   156 

3  :  20   6l 

5-4   215 

5:5.6........  84 

5  :  10   211 

II.  PETER. 
1:2-4          ....  346 
I  :  4  186,196,203  222 

1 :5-ii   321 


356  Index  of  T^xts, 

1 : 10,  II   284  juDE.  17 : 14  195, 270 

1 : 19   25  II   61     18 :  7   268 

2:1   55  23   320     18:  21   313 

2:9   REVELATION.  ^9  ^  6,  7,  9  24O 

2:16...    61  ,.3   28       19:7  87,98 

3:6   67  1.7   go     19:  "-19   270 

3:6,7   319  2:10   284       19:15.19  324 

3:7   67  2:26,  27  .  ..2,(;6,  303     19:17   315 

3:10-13   319  3:17,18   287     20:1-3   324 

3:10.13   334  3:21   20:2  61,69 

3 : 13   67         9,^  223,  256,  288     20:  3   146 

I.JOHN.  4:11   118     20:4  73,91 

1:9   157  5  : 12   60     20:  5   288 

2:1   137  7:9-17               214  20:6  .197,285,288 

2:2   157  7:14,15  ,  241  20:9  

2:15   214  10:7                    87  242,291,303,320 

2:27   81  11:15   68     20:11-13   345 

2:29   278  11:17,18   324     20:15   144 

3  :  I . ..  .85,  278,  347  II  :  18   94     21  :  I   70 

3:2  182,200,211  12:9  61,258     21:3-5   162 

3:9   278  14:  I   195     21:4  72,  192 

4:7   278  14:14   238     21:8  107,144 

4:8   104  16  :  17-20   336     21  :  24-26   296 

5:1,18   278  17:2  268,270     22-12,20   90 

5:18   196  17:3-5             26*  «a> 'i  •  •  •97>95.  *57 


\ 


A  Criticism  of  Millennial  Hopes 
Examined. 


"This  Millennial  doctrine  encounters  a  very  serious 
difficulty.  If  the  world's  population  had  doubled  each 
century  for  the  past  sixty — which  seems  a  very  reasonable 
estimate — th''  present  popvilation  of  the  earth  would  be  two 
and  one-third  quintillions  of  people.  That  would  cover  over 
the  fifty  milUons  of  square  miles  of  land  surface  on  this 
globe  with  people  as  thickly  as  they  could  stand,  four  thous- 
and feet  deep.  If  each  were  five  feet  high  they  would 
reach  up  into  the  sky  nearly  four  miles.  No  doubt  people 
enough  have  been  born  to  make  that  number.** 

The  above  remarks  were  addressed  by  Reverend  E.  L. 
Eaton,  D.D.,  to  the  M.  E.  ministers  of  Pittsburg  at  a  meet- 
ing held  April  27,  1903.  The  address  was  favorably  received 
by  the  learned  gentlemen  present  and  thought  so  highly  o£ 
that  it  was  printed  for  circvdation. 

Six  months  later,  on  Oct.  29,  1903,  the  same  Reverend  E.  L. 
Eaton,  D.  D.,  in  debate  with  Pastor  C.  T.  Russell,  the  author 
of  this  volume,  repeated  so  much  of  the  above  as  applied 
to  his  method  of  calculation,  but  revised  his  figures  as  to  the 
total  of  humanity  for  the  past  six  thousand  years.  As  illus- 
trating the  large  concession,  we  place  his  figures  side  by  side: 

First  statement  2,333,333,333.333,333,333 

Second  statement  98,098,300,000,000 


Shrinkage  in  six  months  2,333,235,235,033,333,333 

Let  us  hope  that  a  man  of  so  liberal  a  mind  and  so  easy 
a  pencil  m&y  yet  get  to  see  the  Question  he  was  disctissing  ia 


8  A  Criticism  of  Millennial  Hopes  Examined^ 


Its  true  and  reasonable  light.  Let  us  hope  that  the  intelli- 
gent, thoughtful,  educated  clergymen  who  so  innocently 
swallowed  the  first  exaggeration  will  be  as  ready  to  receive 
the  truth  on  the  subject  as  they  were  to  accept  the  error. 
It  is  not  our  thought  to  speak  slightingly  of  any  one's  honest 
endeavor  to  ascertain  truth,  however  egregiously  he  may 
err  in  his  attempts;  neither  is  it  our  wish  to  make  personal 
criticisms  ;  but  extravagantly  erroneous  statements  have 
been  so  freely  made  by  men  of  large  reputation  and  deficient 
comprehension,  that  it  is  necessary  in  defence  of  the  truth, 
and  for  the  assistance  of  the  unlearned  and  non-professional, 
that  this  matter  be  critically  examined.  Oiur  statements, 
therefore,  are  not  to  be  considered  personal,  but  a  general 
criticism  of  all  the  learned  men  who  have  talked  so  foolishly 
upon  this  subject.  Dr.  Eaton  and  his  figures  merely  come 
in  conveniently  at  the  present  time.  Our  criticisms  apply 
equally  to  the  thousands  of  other  great  heads  which  have 
similarly  misapprehended  the  truth  on  this  subject. 

Before  showing  the  reasonable  figures  for  the  total  of 
humanity  who  have  ever  lived  on  this  earth,  let  us  give  a 
simple  illustration  of  the  inaccuracy  of  Dr.  Eaton's  compu- 
tations that  will  be  proof  positive  of  the  grossness  of  his  error, 
even  in  his  revised  figures,  to  every  one  possessin  j  a  sufficiency 
of  "gray  matter"  to  be  able  to  reason  on  any  subject,  /jiy 
one  can  demonstrate  this  matter,  for  the  Doctor  has  told  us 
his  method  of  computation,  namely,  the  doubling  the  popu- 
lation each  century.  Accordingly,  the  last  century  of  the 
sixty  would  be  the  one-half  of  the  entire  sum=  The  demon- 
stration follows: 

According  to  Dr  Eaton *s  largest 
figures  the  total  population  of 
the  world  at  the  present  time 


would  be 


1 ,166,666,666,666,666,666 


According  to  his  second  state- 
ment   ,  »  .  .  c.  .  .  .  o  .  


49,049,150,000,000 


According  to  the  census  taken 
the  figiires  shotild  be ,  o » ...... . 


A  Criticism  of  Millennial  Hopes  Examined.  3 

We  cannot  suppose  that  Brother  Eaton  questions  the 
accuracy  of  our  last  census  returns,  for  he  siu*ely  knows  that 
at  the  present  time  the  "50,000^  -  .  miles  of  land  surface 
on  this  globe"  are  not  covered  "with  people  as  thick  as  they 
could  stand"  two  thousand  deep — reaching  up  in  the  sky 
nearly  two  miles.  Yet,  above,  he  tells  us  that  to  him  all 
this  "seems  a  very  reasonable  estimate"  and  adds  that  he 
has  "no  doubt"  on  the  subject.  Evidently  the  Brother's 
desire  to  make  the  doctrine  of  the  Millennium  "look  hke  thirty 
cents"  as  he  expressed  it — "to  strike  that  doctrine  a  blow 
between  the  eyes  from  which  it  wotdd  never  recover" — 
blinded  him  to  the  antics  of  his  pencil.  But,  alas,  Dr.  Eaton, 
and  many  of  those  who  applauded  his  ludicrous  statements, 
are  as  far  from  the  truth  in  their  general  understanding  of 
the  divine  plan  as  they  are  in  error  on  this  simple  mundane 
proposition.  The  secret  of  this  imwisdom  Hes  in  rejecting 
the  clear  testimony  of  the  Bible  and  opposing  it — claiming 
that  the  Apostles  and  early  Church  in  looking  for  a  Millen- 
nium were  misled  by  their  ignorance  of  matters  now  well 
known  (?)  by  modem  theologians  of  the  higher  criticism 
school.  Well  says  the  Apostle  that  to  these  the  teaching 
of  the  cross  is  foolishness — they  have  no  use  for  the  doctrine 
of  the  ransom,  that  we  are  bought  back  from  destruction  by 
the  ransom  price,  even  the  precious  blood  of  Christ.  The 
words  of  the  Prophet  quoted  by  the  Apostle  are  still  applic- 
able to  such,  and  still  explain  why  it  is  that  worldly  wisdom 
is  so  Hable  to  err  imguided  by  the  letter  and  the  spirit  of 
revelation.  The  quotation  is — "I  will  destroy  the  wisdom 
of  the  wise  and  will  bring  to  nothing  the  understanding  of 
the  prudent.  Where  is  the  wise  ?  Where  is  the  scribe  ? 
Where  is  the  disputer  of  this  world?  Hath  not  God  made 
foolish  the  wisdom  of  this  world?" — 1  Cor.  1:  19,  20. 

A  Careful  Estimate  Based  on  Facts. 

We  shoiild  reason  of  unknown  things  from  the  basis  of 
that  which  is  known.  We  know  that  the  world's  population 
today  is  approximately  1,600.000,000.  We  know  that  the 
present  rate  of  increase  is  eight  per  cent,  for  the  past  ten 


4         A  Criticisfn  of  Millennial  Hopes  Examined. 


years;  this  would  give  exactly  115  per  cent,  increase  for  a 
century.  However,  that  the  increase  has  not  been  so  great 
in  the  past  we  are  certain.  This  is  easily  demonstrated,  for 
if  we  should  reckon  backward  at  this  ratio  of  increase  we 
would  get  back  to  the  first  pair  (Adam  and  Eve)  in  about 
three  thousand  years,  and  we  have  Scriptural  grounds  for 
believing  that  it  is  fully  six  thousand  years  since  the  creation 
of  our  first  parents. 

We  believe  that  every  careful,  thoughtful  calculator,  who 
with  us  will  take  Bible  history  and  secular  history,  will  come 
to  close  agreement  with  our  conclusions  on  this  subject. 

Our  figures  for  the  whole  number  of  people  who  have 
ever  been  bom  on  this  earth  are  28,441,126,838  to  date — 
including  the  present  population.  It  is  our  conviction  that 
these  figiures  are  probably  double  the  actual  number,  but 
we  desire  to  make  them  so  generous  that  even  opponents 
can  find  no  fault  with  them.  We  arrive  at  these  figures  as 
follows:  (See  also  "Another  Calculation,"  p.  13.) 

During  the  first  sixteen  hundred  and  fifty-six  years,  down 
to  the  flood,  the  Scripttires  show  us  that  humanity  lived 
longer  and  reached  development  more  slowly  than  now, 
many  of  the  children  not  being  bom  until  the  parents  were 
more  than  a  hundred  years  old.  Thus  Seth,  the  son  of  Adam, 
was  one  himdred  and  five  years  old  when  Enos,  his  son, 
was  bom ;  Enos  was  ninety  years  old  at  the  birth  of  his 
first  son,  Cainan;  Cainan  was  seventy  years  old  when  he 
begat  Mahalaleel;  the  latter  was  sixty-five  when  he  begat 
Jared,  who  was  one  hundred  and  sixty-two  when  he  begat 
Enoch.  The  latter  when  sixty-five  begat  Methuselah,  who 
when  one  hundred  and  eighty-seven  begat  Lamech,  the 
father  of  Noah.  We  are  inclined  to  beUeve  that  the  whole 
population  in  that  time  may  not  have  exceeded  one  himdred 
thousand,  but  to  be  liberal  we  have  placed  it  in  the  fore- 
going estimate  at  one  million. 

After  the  flood  humanity  began  again  with  eight  persons, 
and  for  a  time  evidently  the  increase  in  population  was 
much  more  rapid  than  before  the  flood.  In  our  liberal 
estimate  we  reckon  the  poptilation  to  have  m\iltiplied  five 


A  Criticism  of  Millenntat  Hopes  Examined. 


times  in  each  century  for  the  first  five  centuries,  which  would 
bring  us  down  to  about  the  time  of  Abraham,  and  show  a 
population  in  Abraham's  day  of  under  fifty-eight  thousand, 
although  it  is  our  opinion  that  these  figures  are  double  the 
actual  facts.  "Higher  critics"  are  so  in  the  habit  of  using 
wild  unreason  in  respect  to  matters  of  ancient  times,  that 
we  make  this  concession.  They  will  declare,  for  instance, 
that  Assyria  was  a  great  nation  at  this  time,  and  that  evi- 
dences have  been  unearthed  mentioning  the  great  King 
Chedorlaomer,  whom  they  estimate  as  probably  the  ruler  of 
millions — taking  no  thought  of  the  flood  and  the  impossi- 
bility of  having  more  than  fifty  thousand  in  the  world  at 
that  time. 

The  Scripttu-e  narrative,  however,  will  save  the  Lord's 
people  from  such  errors  of  judgment,  for  this  great  King 
Chedorlaomer  is  distinctly  mentioned  in  Genesis  xiv,  in  con- 
nection with  three  associated  kings,  who,  joining  their  com- 
bined forces,  attacked  five  other  kings  in  the  vale  of  Siddim. 
The  great  Chedorlaomer  and  his  valiants  conquered,  and 
carried  away  the  spoil,  including  Lot,  Abraham's  nephew, 
and  his  goods.  The  narrative  shows  that  these  kings,  though 
great  for  their  time,  when  there  were  few  people  in  the  world, 
had  very  small  armies,  for  they  did  not  venture  to  attack 
(King)  Abraham,  who  was  "very  rich"  in  flocks,  herds,  etc. 
On  the  contrary,  when  (King)  Abraham  heard  that  his 
nephew  Lot  was  taken  prisoner,  he  armed  his  three  hundred 
and  eighteen  servants  and  pursued  after  the  four  great 
kings  and  their  armies,  smote  them  hip  and  thigh,  and 
brought  back  Lot  and  all  his  goods.  To  the  Bible  student, 
therefore,  the  biggest  thing  about  King  Chedorlaomer  was 
his  name,  and  such  will  not  be  confused  by  the  exaggerated 
estimates  of  the  higher  critics  respecting  the  millions  of 
those  days;  for  their  figures  are  just  as  reliable  as  Dr. 
Eaton's  given  above. 

Continuing  our  liberal  allowances,  we  have  estimated  that 
during  the  next  five  centuries  the  world'spopulation  multiplied 
three  times  each  centiuy.    This  would  give  us  as  the  world's 
population  at  the  time  of  the  exodus  14,241,744.* 
*See  Note,  page  14. 


6 


A  Criticism  of  Millennial  Hopes  Examined^ 


We  now  reach  the  time  of  wars  and  must  reckon  the 
Increase  of  population  more  slowly  than  during  the  pastoral 
period.  Proceeding,  we  group  the  next  six  centtuies  to- 
gether and  remember  that  the  Israelites  in  Canaan  were 
some  eighteen  times  in  bondage  to  their  enemies  during  this 
period,  and  that  a  census  taken  near  the  close  of  David's  reign 
by  Joab  showed  the  numbers  competent  to  serve  in  the  army 
to  be  1,300,000;  the  entire  population  of  Palestine,  therefore, 
at  that  time  can  not  have  been  much,  if  any,  above  5,000,000. 
The  same  warf aring  spirit  affected  other  nations  and  similarly 
hindered  rapid  propagation;  hence  our  estimate  is  that  the 
race  doubled  during  those  six  centuries,  which  would  show 
a  population  in  Solomon's  time  of  over  37,000,000  throughout 
the  world — again,  a  very  liberal  estimate  according  to  all 
reliable  information  at  our  command,  probably  double  the 
actual  number. 

We  group  the  next  twelve  centuries  together,  concluding 
that  the  race  doubled  during  those  twelve  centuries.  To 
some  this  may  appear  too  slow  a  ratio  of  increase,  but  we 
should  consider  the  immense  wars  of  that  period,  during 
which  Assyria  went  down  and  Babylon  rose  and  conquered 
the  ^t^hole  world,  destroying  many  nations  entirely;  and  that 
it  subsequently  fell  before  the  Medes  and  Persians,  who  also 
shed  blood  in  a  wholesale  manner,  and  who  in  turn  fell  before 
the  Greeks;  and  that  the  latter,  under  Alexander  the  Great, 
conquered  and  dominated  the  world,  but  in  t\im  fell  before 
the  Romans;  and  that  these,  at  a  cost  of  thousands  upon 
thousands  in  the  prime  of  life,  did  their  share  also  in  staying 
the  rapid  propagation  of  the  race.  These  figures  would  give 
a  world  population  of  82,000,000  in  the  time  of  Nebuchad- 
nezzar, of  100,000,000  in  the  time  of  Christ,  and  of  113,000,000 
at  the  time  when  the  Roman  Empire  was  at  its  zenith — its 
boundaries  extending  over  Europe,  Africa  and  a  considerable 
portion  of  Asia  The  historian  estimates  the  population  of 
the  Roman  world  then  at  50.000,000,  and  our  estimate  shows 
a  surplus  therefore  of  63,000,000  for  the  known  and  imknown 
portions  of  the  earth  at  that  time — again,  evidently,  a  very 
liberal  reckoning.  \^RouHd  numbers  are  given  as  estimates.  Events 
earned  did  not  occur  at  exact  closing  of  centuries,  ) 


A  Criticism  of  Millennial  Hopes  Examined. 


7 


We  estimate  the  next  four  centuries  as  increasing  the  popu- 
lation twenty-five  per  cent,  each  century;  for  the  decrease 
of  war  resulting  from  the  firm  establishment  of  the  Roman 
power  must  have  had  such  an  effect.  This  gives  us  at  the 
time  of  Charlemagne,  at  the  closing  of  the  eighth  century, 
a  world  population  of  over  227,000,000. 

Following  came  the  centuries  of  the  Crusades,  etc.,  in 
which  millions  of  the  youth  of  the  world  perished.  Our 
reckoning  is  that  the  world's  population  doubled  during  these 
six  centuries — from  the  year  800  to  1399,  A.  D.  This  gives 
us  as  the  population  of  the  world  for  the  year  1400  the 
sum  of  455,733,808. 

The  next  four  centuries  were  more  favorable  to  the  multi- 
plying of  the  race,  great  battles  and  desolating  plagues  being 
fewer.  The  religious  reformation  belongs  to  this  period. 
We  reckon  the  population  to  have  doubled  during  these  four 
centuries,  and  this  would  give  us  the  world  population  for 
the  year  1700  of  911,467,616.  These  figures,  so  far  as  we 
know,  are  very  greatly  in  excess  of  any  reliable  statistics. 

We  reckon  the  period  from  1700  to  1800,  A.  D.,  at  a 
twenty  per  cent,  rate  of  increase,  giving  the  poptdation  in 
the  year  1800  at  1,093,759,939. 

For  the  century  just  closed,  from  the  year  1800  to  the 
year  1900,  we  have  estimated  an  increase  of  forty  per  cent., 
which  shows  the  population  for  the  year  1900,  1,531,163,915. 
Although,  as  already  stated,  the  ratio  of  increase  in  popula- 
tion for  the  ten  years  of  the  last  census  was  eight  per  cent., 
representing  an  increase  of  11-  per  cent,  for  the  century, 
it  is  manifest  that  the  increase  during  the  earlier  portion 
of  the  nineteenth  century  was  at  a  much  slower  rate.  Present 
conditions  are  increasingly  favorable  to  the  propagation  of 
the  race,  as  well  as  to  its  longevity;  and  it  would  not  sur- 
prise us  if  the  increase  would  show  much  greater  in  the  near 
future. 

The  following  tables  of  estimates  of  the  world's  population, 
made  during  the  nineteenth  century,  show  clearly  that  the 
estimates  we  have  given  are  exceedingly  liberal;  besides,  in 
reckoning  the  total  we  have  counted  the  entire  century  at 
the  figures  of  its  cIosCa 


8  A  Criticism  of  Millennial  Hopes  Examined, 


Volney  in  1804  estimated  the  population  of  the 

world  at  437,000,000 

Pinkerton  in  1805  estimated  the  population  of  the 

world  at  700,000,000 

Malte-Bnm  in  1810  estimated  the  population  of 

the  world  at  640,000,000 

Morse  in  1812  estimated  the  popidation  of  the 

world  at  766,000,000 

Graberg  v.  Hemso  in  1813  estimated  the  popula- 
tion of  the  world  at  686,000,000 

Balbi  in  1816  estimated  the  population  of  the 

world  at  704,000,000 

Balbi  in  1843  estimated  the  popiilation  of  the 

world  at  739,000,000 


We  believe  that  the  liberality  of  our  figures  wiU  be  con- 
ceded by  all  careful,  thoughtful  people,  and  in  our  opinion 
they  are  as  a  whole  double  the  truth. 

Our  next  step  was  to  approximate  the  number  that  died 
each  century.  We  have  estimated  that  twice  the  number 
of  the  whole  population  died  every  century  down  to  the 
time  of  Solomon;  and  that  since  then  to  the  present  time 
three  times  the  number  of  the  whole  population  have  died 
each  century.  It  is  on  the  basis  of  this  calculation  that  we 
have  already  stated  the  number  28,441,126,838.  Be  it 
remembered  also  that  in  this  calculation  we  have  nearly 
doubled  the  actual  facts.  Take,  for  instance,  the  last  cen- 
tury, which  began  with  1,093,759,939  and  closed  with 
1,531,163,915.  In  estimating  this  we  did  not  multiply  by 
three  the  supposed  number  Hving  in  the  middle  of  the  cen- 
tury, 1850,  but  multiplied  by  three  the  total  number  living 
at  the  close  of  the  century. 

Now  with  this  large  allowance  and  Hberal  estimate  every- 
where of  probably  double,  what  can  we  say  respecting  the 
abiUty  of  the  earth  to  furnish  these  habitation  and  food? 
Remembering  the  Lord's  promise  that  in  that  millennial 
period  "the  earth  shall  yield  her  increase"  and  that  the 
desert  and  wilderness  places  of  the  earth  shall  become  as  a 
garden  of  Eden,  we  may  safely  estimate  upon  all  the  land 


A  Critidsm  of  Millennial  Hopes  Examined^  % 


— which  we  find,  according  to  recent  estimates,  to  be 
57,000,000  square  miles,  or  over  36,000,000,000  acres. 

What  would  this  mean  as  to  space  for  each  individual 
who  has  ever  lived  in  the  world  according  to  this  very  large, 
liberal  estimate?  It  means  that  there  would  be  twelve 
hundred  and  seventy-five  acres  for  each  little  village  of 
two  hundred  families  (one  thousand  persons).  Quite  a 
sufficiency  of  room,  all  will  agree,  under  the  new  conditions 
promised;  but  if  more  space  be  necessary,  let  us  have  a 
little  of  the  faith  which  father  Abraham  exercised  when  he 
counted  that  God,  to  keep  his  promise,  was  able  to  raise 
Isaac  from  the  dead.  With  this  faith  we  will  see  readily 
that  it  will  be  quite  within  the  divine  power  to  raise  vast 
continents  from  the  depths  of  the  oceans,  or  indeed  to  give 
a  literal  as  well  as  a  symbolical  fulfilment  to  the  declaration, 
'There  shall  be  no  more  sea." 

Our  conclusion  then  must  be  that  those  who  hold  to  the 
teachings  of  the  Lord  and  the  faith  of  the  Apostles  and 
primitive  Church  have  not  been  put  to  shame  in  any  degree 
by  the  wisdom  of  this  world. 

Now  let  us  look  on  the  other  side  of  the  question,  and  see 
if  it  be  not  true  respecting  the  worldly  wise  as  was  written 
nearly  three  thousand  years  ago,  "The  wise  are  taken  in 
their  own  craftiness" — "They  hanged  Haman  on  the  gahows 
that  he  had  prepared  for  Mordecai." — Esther  7:10. 

The  Other  Side  op  the  Question. — Opposers  of  thb 
Millennium  Silenced  and  Shamed. 
"Out  of  Thine  Own  Mouth  Will  I  Judge  Thee." 

Those  who  stand  loyally  in  support  of  the  teachings  of 
our  Lord  and  his  Apostles  in  respect  to  the  coming  Kingdom 
"tmder  the  whole  heavens"  have  generally  been  content  to 
be  on  the  defensive.  Those  who  trust  fully  in  the  promise 
of  God  to  Abraham,  "In  thy  seed  shall  all  the  families  of 
the  earth  be  blessed,"  have  too  long  endured  the  sneers  of 
the  worldly  wise  and  refrained  from  pricking  their  bubbles 
cf  self-complacency,  pride,  sarcasm  and  folly  set  afloat  by 


A  CviHcmn  »f  MUie^umi  Mopes  Ese&mim^c 


those  who  think  themselves  to  be  somebody,  and  discredit 
the  inspired  revelation  and  those  who  stick  closely  to  the 
Book. 

The  time  is  come  to  forever  silence  these  opposers  of  the 
divine  Word,  and  we  shall  now  proceed  to  do  so.  Again 
we  must  use  Brother  Eaton's  words,  but  we  again  disclaim 
any  personality  and  recognize  that  he  is  merely  one  of  a 
class — a  large  class,  an  influential  class,  a  D.  D,  class — whose 
minds  and  expressions  on  the  subject  are  the  same  as 
Brother  Eaton's.  We  take  his  words  rather  than  those  of 
some  one  else  because  they  were  uttered  recently  and  in 
public  contention  with  this  very  subject  of  the  Millennium, 
were  heard  by  hundreds  and  read  by  thousands.  We  must 
have  some  positive  statement  to  deal  with,  and  his  is  the 
nearest  and  most  suitable  one;  therefore,  and  not  for  any 
personal  reasons,  his  words  are  criticised.  Dr.  Eaton's  words 
in  his  argument  against  the  reasonableness  of  expecting  a 
Millennium  not  only  were  as  above  quoted,  and  criticised,  but 
additionally  he  said  that  he  did  not  expect  the  second  coming 
of  our  Lord  until  the  conversion  of  the  world  and  the  end 
of  this^dispensation,  which  would  not  be  for  probably 

"Fifty  Thousand  Years  Yet." 

Brother  Eaton  by  this  time  has  gotten  used  to  the  treachery 
of  his  pencil,  and  we  trust  will  conclude  that  while  it  may 
be  safe  to  use  the  pencil  ad  lib,  on  the  subject  of  astronomy, 
where  a  few  hundred  thousand  solar  systems  will  not  be 
noticed  by  the  credulous  public,  it  is  nevertheless  a  very 
imcertain  pencil  to  use  in  respect  to  earthly  things. 

Now  let  us  weigh  carefully  this  statement,  made  not  only 
by  Rev.  E.  L.  Eaton,  D.  D.,  but  by  hundreds  of  other  equally* 
titled  gentlemen,  whose  position  before  God's  people  and 
before  the  world  as  teachers  has  been  trusted  too  confidingly 
by  their  flocks.  We  hope  that  on  the  subject  under  dis- 
cussion and  on  all  subjects  they  will  revise  their  methods 
of  "foolish  talking,"  and  remember  that  those  who  pose  as 
ministers  of  the  gospel  of  Christ  should,  according  to  the 
exhortation  of  the  Apostle  Paid,  "Speak  as  the  oracles  of 


A  Criticism  of  Millennial  Hopes  Examined. 


11 


God** — truthfully,  accurately — in  a  manner  to  be  depended 
upon.  Meantime  we  hope  their  followers  will  give  them  no 
more  credit  for  accuracy  in  other  features  of  their  rehgious 
teaching  than  in  the  one  under  consideration. 

Let  us  do  a  little  figuring;  let  us  do  it  in  a  manner  that 
any  schoolboy  can  follow.  We  want  to  inquire  how  many 
people  will  be  living  on  the  earth  at  the  end  of  fifty  thousand 
years — about  the  time  Dr.  Eaton  estimates  that  Christ  will 
come.  We  will  take  as  the  basis  of  our  calculation  the  present 
population  of  the  world  as  1 ,600,000,000.  We  will  take  as  the 
basis  of  our  reckoning  for  increase  the  census  returns  for 
the  last  decade,  namely,  eight  per  cent.,  which  would  mean 
115  per  cent,  increase  for  the  centtiry.  If  the  favorable 
conditions  of  the  present  continue,  no  doubt  the  increase  will 
be  far  in  excess  of  eighty  per  cent.,  but  let  us  confine  our- 
selves to  present  conditions.  A  little  figuring  shows  us  that 
at  the  end  of  the  jirst  of  these  fxjty  thousand  years  the  living 
population  of  the  world  would  be  over  3,491,000,000,000, 
and  at  the  same  ratio  of  increase  the  close  of  the  second 
thousand  years  would  find  a  living  population  on  this  earth 
of  over  7,249,000,000.000,000. 

What  do  these  figures  mean?  They  mean  that  if  God's 
Word  is  not  true,  if  the  great  change  of  dispensation  which 
we  preach  is  not  soon  inaugurated,  the  whole  world  of  man- 
kind will  be  in  great  distress,  not  only  for  food  to  eat,  but 
for  standing  room.  We  have  only  counted  two  of  Dr. 
Eaton's  -fijty  thousand  years!  What  would  the  figures  be 
Si  we  were  to  run  them  up  further? 

Anti-Millennialists  Put  to  Confusion. 

Those  who  deny  the  teaching  of  a  Millennium  must  of 
course  ignore  the  promises  which  declare  that  "the  wilder- 
ness will  blossom  as  the  rose  and  the  solitary  places  be 
glad,"  and  consequently  any  reckoning  from  their  stand- 
point must  exclude  all  the  at  present  useless  portions  ol 
the  earth's  surface.  Approximately  estimating  the  habit- 
able and  tillable  portion  of  the  earth  at  25,000,000  square 
miles,  we  find  that  this  would  give  us  16,000,000,000  acres 
W  696,960,000.000,000  square  feet, 


12       A  CHiidsm  of  Millinnm  Hopes  Examined 


Comparing  these  figures  with  the  above  reckoning  as  to 
population  we  find  that  at  the  close  of  the  first  thousand 
years  there  would  be  two  himdred  and  eighteen  people  for 
each  acre  of  the  habitable  earth.  At  the  close  of  the  second 
thousand  there  would  be  lo  per  sq,  footy  and  for  the  third  10^400 
for  each  square  foot  of  the  habitable  earth,  or  in  other  words 
they  would  be  standing  on  each  other's  heads  about  twenty 
thousand  persons  high;  or,  if  we  include  the  polar  regions 
and  waste  portions  of  the  earth,  they  would  be  about  ten 
thousand  persons  high  on  each  other's  heads;  or,  if  we  include 
the  water  surface  as  well  as  all  the  land  surface,  there  would 
be  seventeen  hundred  persons  for  each  square  foot.  Allow- 
ing two  square  feet  for  each  individual,  the  population  would 
need  to  stand  in  piles  thirty-foiu"  hundred  deep,  closely 
packed  together  all  over  the  surface  of  land  and  sea. 

What  would  the  figures  be  at  the  end  of  fifty  thousand 
years  if  each  of  the  succeeding  forty-eight  were  estimated 
on  the  reasonable  basis  of  the  two  already  calculated! 

The  Millennium  Indispensable — Soon, 

Is  it  not  time  that  those  who  do  not  beheve  in  a  coming 
Millennium  should  begin  to  pray  that  God  would  arrange 
for  one?  Is  it  not  evident  that  if  Christ's  Kingdom  were 
delayed  even  three  hundred  years  the  world  would  be  in 
terrible  straits.  The  population  at  the  present  rate  of 
increase  would  then  be  over  16,000,000,000 — with  less  than 
one  habitable  acre  apiece,  and  only  by  very  "intensive 
farming"  could  they  subsist  at  all. 

Ah!  says  some  one.  You  are  neglecting  to  count  that  death 
will  keep  things  balanced,  about  as  they  now  are,  always. 
No,  we  are  not  over-looking  death,  but  averaging  it  as  at 
present.  We  are  merely  reckoning  the  increase  of  popula- 
tion on  the  basis  of  the  last  census  reports. 

Very  evidently  the  facts,  as  we  look  backward  and  forward, 
all  indicate  that  we  are  just  at  the  right  time  for  the  estab- 
lishment of  "the  Kingdom  of  God's  dear  Son."  The  declara- 
tion of  the  Lord  at  the  beginning  was,  that  the  earth  should 
be  filled,  and  according  to  our  computations  we  have  now 


A  CrtiUim  &f  miUHntat  H&pei  Examined,  IS 


readied  a  place  where  a  sufficient  number  of  people  have 

"been  bom  into  the  world  to  about  reasonably  and  properly 
fill  it,  if  they  were  recovered  from  the  tomb.  On  the  con- 
trary, looking  into  the  future,  we  see  not  only  an  impossibility 
of  long  continuance  imder  present  conditions,  but  we  see 
likewise  that  even  three  centuries  more  at  the  present 
rate  of  increase  would  add  to  the  numbers  of  the  dead 
89,000,000,000,  or  over  double  the  number  of  our  above 
liberal  estimate  of  all  the  past  dead — making  the  total  num- 
ber 87,000,000,000.  Add  to  this  number  of  the  dead,  at  the 
close  of  three  centuries  future,  the  number  then  living  at 
present  rate  of  increase,  viz.  16,000,000,000,  the  total  would 
be  over  one  hundred  and  three  thousand  millions.  There 
would  then  be  room  for  an  argument  on  the  possibility  of 
God's  promise  of  "restitution  of  all  things  spoken."  (Acts  3: 
19-21.)  The  awakening  of  such  a  host  would  furnish  only 
one  acre  of  at  present  useable  land  for  six  persons^  Three 
centuries  are  not  far  ahead  either! 

The  more  we  investigate  this  question  upon  a  proper  basis, 
the  more  strong  our  faith  must  become  in  the  promises  of 
the  divine  Word  respecting  the  "times  of  restitution  of  all 
things  which  God  hath  spoken  by  the  mouth  of  all  the  holy 
prophets  since  the  world  began,''  and  which  are  to  commence 
with  the  second  coming  of  our  Lord.  (Acts  3:  19-21.)  They 
are  surely  nigh  at  hand:  these  facts  agreeing  well  with  the 
Bible  testimonies.    See  Millennial  Dawn,  Vol.  II. 

«        ♦  ♦ 

In  the  Ifgtt  of  the  foregoing  we  find  all  of  Brother  Eaton's  figures 
^oite  erroneous.  His  revised  figures  are  more  than  three  thousand 
limes  too  large  ;  while  those  first  presented  were  more  than  seventy 
millions  of  times  too  large !  Let  us  all  the  more  closely  stick  to  the 
Book — to  God' s  Word.  *  *  The  Word  of  the  Lord  is  sure,  making  wise 
^  simplcc'*— Psalm  19:70 

ANOTHER  CALCULATION  PROVING  OUR  FIGURES. 

Another  calculation  would  be  to  take  the  known  beginning  after 
the  Flood — eight  persons — and  the  known  population  in  A.D.  1900 — 
— 1,600,000,000 — and  viewing  the  whole  as  a  wedge,  reckon  a  grad- 
ual percentage  of  increase  from  the  one  number  to  the  other.  Reckon- 
ing thnSf  and  counting  three  generatiom  to  die  each  centuijp  the  total  of 


14 


A  Criticism  of  Millennial  Hopes  Examined^ 


humanity  that  ever  lived  would  count  less  than  (io,cx)0,ooo,ooo)  ten 

thousand  millions. 

We  still  stick  to  the  figures  based  upon  our  previous  estimate 
(28,000,000,000)  twenty-eight  thousand  millions ;  but  we  merely  give 
these  figures  based  on  the  "wedge"  as  corroborative  evidence  that 
our  first  calculations  are  in  every  way  liberal. 

ISRAEL'S  INCREASE  A  MIRACLE. 


Some  may  be  disposed  to  question  our  figures  of  the  Exodus,  and 
dte  the  fact  that  at  that  time  Israel  had  603  550  men  capable  of  bear- 
ing arms  and  burdens,  besides  women  and  children.  (Num.  1:45,46.) 
We  accept  those  figures  with  the  statement  that  there  were  none  infirm 
amongst  the  Israelites.  Accordingly  we  would  reckon  that  this  in- 
cluded all  the  males  from  twenty  years  old  and  upward,  that  there  wer*», 
as  many  females  and  as  many  young  children,  and  estimate  the  whole 
at  2,000,000.  The  increase  of  the  Israelites  was  phenomenal,  miracu- 
lous. In  no  other  way  could  we  possibly  understand  how  Jacob  and 
his  twelve  sons  and  their  families  could  in  the  short  space  of  198  years 
increase  from  seventy  persons  to  2,000,000;  nor  did  the  miracle  con- 
tinue, for  we  find  that  forty  years  later,  when  entering  Canaan,  their 
male  forces  numbered  less  than  when  they  left  Egj'pt.  (Num.  26.) 
Several  centuries  later,  King  Saul  numbered  tlie  entire  army  prepara- 
tory to  a  war  with  the  Amalekites,  and  tlie  total  was  210  000  fighting 
men — httle  more  than  one-third  of  the  number  that  left  Egypt  ( i  Sam. 
15:4  )  Nor  are  such  decreases  of  population  exceptions.  W^here  are 
the  former  peoples  of  Palestine  and  Egy])t?  In  more  modem  times 
note  the  disappearance  of  the  Aztecs  sad  Montezumas  of  Central  Amer- 
ica and  the  rapid  fading  away  of  the  North  American  Indian. 

Evidently  the  fertile  country  and  temperate  climate  in  the  vicinity 
of  the  Mediterranean  Sea  made  that  region  the  cradle  of  the  race  after 
the  flood.  From  tlience  the  people  spread  abroad.  Palestine  itself 
was  the  home  of  seven  of  the  great  nations  of  that  time,  enumerated  as 
greater  and  mightier  than  Israel.  (Deut.  T'.i  )  But  this  must  mean 
that  combinedly  they  were  greater  and  mightier,  or  else  it  signified 
that  these  people  were  larger-bodied — giants.  This  latter  thought  is  in 
accord  with  the  report  of  the  spies  (Num.  13:22,  28,  33),  and  agrees 
with  the  words  of  Moses.  (Deut.  9:2.)  Certainly  the  entire  seven 
great  nations  of  that  time  cannot  have  numbered  much  over  a  million 
souls,  else  how  could  that  little  land  have  supported  them?  Its  entire 
area  is  only  6,040  square  miles — less  than  one-seventh  that  of  the  State 
of  Pennsylvania, — less  than  one-fortieth  that  of  the  State  of  Texas. 

We  repeat  that  at  that  time  Israel  was  a  great  nation — that  **the 
nations  under  the  whole  heaven"  feared  tiiera.  (Deut.  2:25.)  Un- 
questionably Egypt  was  the  principal  nation  of  that  time,  and  the  King 
of  Egypt  freely  conceded  that  the  Israelites  were  "more  and  [physical- 
ly] mightier"  than  the  Egyptians.— Ex,  1:9;  Deut.  I:Io;  Psa.  1052 
24.  2S»  37 


"GO  YE  ALSO  INTO  THE  VINEYARD." 


**He  that  reapeth  receiveth  wages y  and  gathereth  fruit. — John  4:36, 

All  interested  in  the  subjecls  of  this  volume,  and  who  consider  its 
presentations  to  be  "meat  in  due  season,"  will  feel  more  or  less  con- 
strained to  become  servants  of  the  truth,  and  to  bear  the  "things  new 
and  old"  to  yet  others  of  the  "household  of  faith  "  Your  measure  of 
zeal  for  such  service  will  of  course  measure  your  activities  in  its  service, 
and  determine  how  much  of  time,  influence,  means,  etc.,  you  will  de- 
vote to  its  spread.  We  are  glad  to  cooperate  with  all,  that  those  who 
love  much  may  do  much,  and  that  those  who  love  some  may  do  some- 
thing, in  the  name  of  the  great  Shepherd  and  in  the  interest  of  his  sheep. 

To  this  end  we  wish  you  to  know  that  special  provision  has  been 
made  whereby  you  may  be  a  co-laborer  in  this  work,  regardless  of  whether 
you  have  financial  means  to  invest  or  not.  We  have  quite  a  variety  of 
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dicious circulation.  We  also  publish  twice  a  month  a  16  page  journal, 
Zion's  Watch  Tower,  and  desire  that  our  list  should  bear  your  name, 
if  you  are  interested.  If  interested  in  this  volume  you  will  undoubtedly 
be  interested  in  the  journal,  which  is  edited  by  the  same  pen,  and  we 
are  prepared  to  supply  you  with  it  upon  your  own  terms  ; — you  may  have 
it  on  credit  if  it  is  not  convenient  to  pay  for  it  in  advance,  and  if  never 
able  to  pay  for  it  we  will,  upon  application,  cancel  the  indebtedness. 
If  you  have  no  prospe6l  of  being  able  to  pay  for  it  you  will  be  welcome 
to  it  free  as  one  of  the  "Lord's  poor,"  on  application,  and  upon  renewal 
of  the  same  yearly.   If  you  can  afford  to  pay  the  price  is      (4s. )  a  year. 

We  have  various  helps  for  Bible  study,  which  we  supply  to  all  who 
are  on  our  Watch  Tower  list  at  extremely  low  prices — these  include 
various  translations  of  the  Bible,  Concordances,  etc.,  and  especially  the 
Millennial  Dawn  series, — "The  Bible  Keys." 

COLPORTEURING  AND  LOANING  DAWN. 

Some  have  numbers  of  friends  to  whom  they  take  pleasure  in  sup- 
plying the  Dawns  gratis ;  others  keep  a  quantity  at  hand  which  they 
constantly  loan  out  amongst  their  friends,  after  the  manner  of  a  circulating 
library;  and  still  others  enter  the  Colporteur  work,  as  being  one  of 
the  most  favorable  opportunities  to  them  for  serving  the  truth  to  others, 
travelling  from  town  to  town  introducing  the  "  Bible  Keys,"  soliciting 
orders  and  delivering  the  books.  Our  Society  does  all  in  its  power  to 
facilitate  these  various  methods  of  circulating  the  truth,  encouraging  each 
to  serve  the  cause  to  the  extent  of  his  zeal  and  ability,  according  to  his 
own  preference ;  assisting  in  the  matter  very  materially  by  supplying  the 
books  at  remarkably  low  prices.  See  page  2  of  ZioN's  Watch  Tower 
for  wholesale  rates  to  subscribers,  and  if  the  Colporteur  work  appeals  to 
you,  write  for  "Hints  to  Colporteurs." 

We  shall  be  glad  to  hear  from  you,  and  to  cooperate  with  you,  and 
we  assure  you  that  you  will  find  a  blessing  in  every  sacrifice  you  may 
make  on  behalf  of  the  truth.    Very  truly,    Your  fellow-servants, 

WATCH  TOWER  BIBLE  AND  TRACT  SOCIETY, 

"BIBLE  HOUSE,"  ALLEGHENY,  PA.,  U.  S.  A. 

branches: — LONDON,  N.W.;  ELBERFELD;  COPENHAGEN;  STOCKHOLU; 
TVKRDON-SUISSS;  MELBOURNE. 


<^  THINGS  YOU  OUGHT  TO  KNOW  ^ 
<^   % 

<^       CHRISTIAN  BIBLE  STUDENTS  ^ 

*    ? 

<^  THE  SATISFACTORY  PROOFS  THAT—  ^ 

— The  Bible  is  a  divine  revelation — reasonable  and  tnistwortliy, 
^     revealing  a  systematic  plan  full  of  Justice,  Wisdom  and  Love. 
<^  — **The  Key  of  Knowledge"  of  the  Scriptures,  long  lost  (Luke  ^> 

1 1 :52 ) ,  is  found,  and  gives  God's  faithful  people  access  to  the 
^     "Hidden  Mystery."— Col.  1:26.  ^ 
<^  — The  Lx)rd  Jesus  and  his  faithful  are  to  be  not  only  priests 
^     but  kings.  _  ^ 

^  — This  Kingdom  is  to  come  and  God's  will  be  done  at  the  ^* 
<^     Second  Advent.  ^ 
— God' s  plan  is  to  select  and  save  the  Church  in  the  Gospel  age, 
and  to  use  this  Church  in  blessing  the  world  in  the  Millennium. 
<^  — A  ransom  for  all  implies  an  opportunity  for  restitution  to  all. 
— The  Day  of  Judgment  is  i  ,000  years  long — the  world' s  trial  day.  ^ 
— Spiritual  and  human  natures  are  distindl  and  separate. 
<^  — "The  narrow  way"  of  self-sacrifice  will  cease  with  this  age. 

— "The  highway"  of  righteousness  without  suffering  will  be  ^ 
open  to  all  the  redeemed  race  in  the  Millennium.  — Isa.  35 :  8, 9. 
<^  — "The  kingdoms  of  this  world"  are  but  for  an  ordained  period  ^> 
and  must  then  give  place  to  the  "Kingdom  of  Heaven" —  ^ 
^     "Thy  Kingdom  Come."  ^ 

^  Especially  You  Ought  to  Know 

^  — WTiy  God  has  permitted  evil  for  six  thousand  years,  and 
*^  — The  relationship  of  God's  people  to  this  "Reign  of  Sin  and  4^ 
^      Death "  and  to  the  results.  ^ 

<^      These  subje(fls  and  many  others  of  deep  interest  to  all  ofGod^s 
people  are  discussed fully  arid  in  language  easy  of  comprehension  itt 

<^  *'Vb)e  <Plan  of  the  Ages"  ^ 

(In  English,  German,  Swedish,  Dano  Norwegian,  Italian  and  French.) 

055  PAGES— CLOTH  BOUND,  35  CENTS,  POSTAGE,  lO  CENTS  EXTRA  [4d]. 

PAPER  EDITION  5  CENTS  POST  PAID.  4^ 

*    ^ 

ADDRESS  ORDERS  TO  PUBLISHERS  ^ 

WATCH  TOWER  BIBLE  &  TRACT  SOaETY,  ^ 

BIBLE  HOUSE.  ALLEGHENY,  PA.,  U.  S.  A.  ^ 


BRANCHBS: — LONDON,  N.W.;  ELBERPELD;  COPENHAGEN;  STOCKHOLM; 

tvbrdon-suisse;  MHLBOURNB. 


<^  THINGS  YOU  WANT  TO  KNOW  ^ 

CHRISTIAN  BIBLE  STUDENTS  4> 

THERE  ARE  EVIDENCES  THAT— 

^  — Six  thousand  Years  from  Adam  ended  in  A.  D.  1872. 

^  — The  Date  of  our  Lord's  Birth  was  October,  b.  c.  2.  ^* 
<^  — The  Date  of  Annunciation  to  Mary,  Dec,  25th,  B.  c.  3. 
<^  — The  Date  of  our  Lord's  Baptism  was  October,  A.  D.  29. 
^\  — ^The  Date  of  our  Lord's  Crucifixion,  April,  A.  D.  33. 
^  —The  "  Seventy  Weeks  "  of  Israel's  favor  ended  A.  d.  36.  ^ 
^  — The  Jewish  Age  **  Harvest,"  was  40  years,  A.  p.  30  to  70.  ^* 
^  — The  Christian  Age  "Harvest,"  40  years,  A.  D.  1874-19 14.  ^ 
<^  — The  Jewish  Jubilees  were  Typical  of  the  "Time  of  Restitu-  4^ 
<^     tion  of  all  Things."— Ads  3  : 19-21.  ^ 
^  — The  Typical  Jubilees  Mark  the  Date  of  their  Antitype. 
^  —The  "Times  of  the  Gentiles"  will  end  with  A.  d.  1914.  ^ 
— ^The  Jewish  Age,  in  its  Length,  its  Ceremonies,  etc.,  Typified 
the  Realities  of  the  Christian  Age  and  its  Length.  ^ 
<^  — Elias  or  "Elijah  the  Prophet"  was  a  Type. — How  fulfilled.  ^ 
<^ —The  Antichrist  Has  Come!— What?  When?  Where?  ^ 

^  —  # 

TAese  subjedls  and  many  others  deeply  interesting  to  *Hhe 
<^  Household  of  Faith and    Meat  in  dtie  season**  to  all  who  ^ 
love  and  study  God''  s  Wordy  can  be  had  in 

<^  Tinje  is  at  J^and"  ^ 

(In  English,  German,  Swedish,  Dano-Norwegian  and  French.) 

360  PACKS— CLOTH  BOUND,"  35  CENTS  [iS.  6d.]  POSTAGB  lO  CENTS  [4d.]  4^ 
ADDRESS  ORDERS  TO  PUBLISHERS 

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^  BIBLE  HOUSE,  ALLEGHENY,  PA.,  U.  S.  A.  ^ 

branchbs:— london,  n.w.;  blbbrfbld;  copenhagen;  stockholm;  4^ 
tvbrdon-suisse;  Melbourne. 

jj^^<^^<^<^^^^^  ^^^^^  <^c^^(^^ 




*^  THINGS  YOU  OUGHT  TO  KNOW  ^ 

^   ^  

"I*        CHRISTIAN  BIBLE  STUDENTS  ^ 

DO  YOU  KNOW  THAT 
<^  ^ 
^  — We  are  now  living  in  "the  Time  of  the  End"  of  this  Gospel  age?  ^ 
^  —Our  epoch  is  "the  Day  of  God's  Preparation"  for  the  Millen-  ^ 
nialage?  ^ 
^  —The  "Days  of  Waiting"  are  ended  and  the  "Cleansing  of  the  ^ 
Sandluary  ' — the  Church, —  the  separating  of  its  Wheat  and 
Tares  is  now  in  progress?  ^ 
— This  is  the  reason  for  the  beginning  of  the  Return  ol  Divine  *^ 
Favor  to  Fleshly  Israel — blinded  for  centuries — to  permit  the  ^ 
<^     gathering  of  an  elect  class  from  among  the  Gentiles? 

— This  favor  is  gradually  taking  shape  and  known  as  Zionism  ?  ^ 
*^  — Immanuel's  Kingdom  is  now  in  process  of  establishment?  ^ 
— The  Great  Pyramid  in  Egypt  is  a  "Witness  to  all  these  events  ^ 
^     of  the  ages  and  of  our  day — testifying  in  symbols  ? 

— The  Pyramid's  downward  passage  under  "  A  Draconis"  sym-  ^* 
<^     bolizes  the  course  of  Sin?    Its  I'irst  Ascending  Passage  sym- 

bolizes  the  Jewish  age?  Its  Grand  Gallery  symbolizes  the  ^ 
Gospel  age?    Its  Upper  Step  symbolizes  the  approaching  per-  ^ 
<^     iod  of  tribulation  and  anarchy ,"Judgments,"upon  Christendom?  ^ 
Its  King's  Chamber  the  Divine  Nature,  etc.,  of  the  Overcom-  ^ 
*^     ing  Church — the  Christ,  Head  and  Body?    Its  Ante-Chamber  ^ 
<^     the  Corredliion  in  Righteousness  of  the  "  Great  Company  "  ^ 
etc.?    Its  Queen's  Chamber  those  of  Israel  and  the  world  who 
attain  Restitution  ? 


All  these  interesting  topics  with  ten  Pyramid  illustrations 
can  be  had  in 

^  ««  'Phy  fCin^dorr)  Corrie  "  ^ 

(In  English,  German  and  Swedish)  ^ 
<^  380  FAGBS— CLOTH  BOimD  35  CENTS,  POSTAGE,  K)  CENTS  EXTRA  ,*  L4D.]  ^ 

^  ADDRBSB  ORDERS  TO  FUBLISHBRS 

^       WATCH  TOWER  BIBLE  &  TRACT  SOCIETY  ^ 

*^  BIBLE  HOUSE 

<^  ALLEGHENY,  PA.,  U.  S.  A.  ^ 

^  branches:— LONDON,  N.W.;  ELBERFELD;  COPENHAGEN;  STOCKHOLM;  \q 

<^k  yverdon-suiise;  Melbourne. 


THINGS  ALL  NEED  TO  KNOW  ^ 
*^   BUT  WHICH  

^  *«NONE  OF  THE  WICKED  WILL  ^ 
^  UNDERSTAND"  T 

^  _DAN.X.:XO.-  ^ 

^  "  THE  WISE  SHALL  UNDERSTAND"  THAT—  ^ 

— The  Gospel  age  is  to  close  with  a  "  Day  of  Vengeance." 

— It  will  affedl  the  whole  world  but  specially  •'  Christendom." 
<^  — All  Political  Social.  Financial  and  Religious  systems  will  fall.  ^ 

— These  judgments  must  begin  with  the  House  of  God  and  ex- 
tend  to  all.  ^ 
<^  — This  period  is  noted  by  the  Prophets  as  '  the  Day  of  Jehovah." 

— It  is  symbolically  styled  'a  Dark  Day,"  a  "Day  of  clouds,'  etc. 

— Its  trouble  is  syml)olically  likened  to  a  Hurricane,  to  a  Flood, 
to  a  Fire,  etc.,  these  strong  figures  being  used  to  give  an  ap-  4^ 
preciation,  yet  to  hide  the  real  nature,  of  that"!  ime  of  Trouble 
suchasNever  Has  Been  since  there  was  a  Nation.  ' — DaD.i2:l. 
<^  — Preparations  for  this  svml'olic  "Fire'  and  "Ten. pest '  are  now  ^> 
<^     well  under  way  and  shortly  will  ra^e  furi(  usly. 

— It  will  be  a  contest  between  the  Masses  and  the  Classes. 

— Many  see  it  coming  and  trust  to  various  schemes  to  avert  it.  ^> 
<^  — But  all  worldly  Schemes  and  Panaceas  will  fail  utterly. 

— God's  Kingdom,  the  only  hope  fnr  Church  and  World,  is  sure. 
*^  — Man  s  extreriiity  will  prove  to  be  God's  opportunity — in  the 
<^  establishment  of  God  s  Kingdom — Christ  s  Millennial  King- 
^  dom  which  will  establish  righteousness  by  force. — Rev.  2 :  26, 
<^     27  ;  Dan.2  :  34,  35,  44,  45.  ^ 

#  J> 
£   A//  these  subjedls  are  simply  yet  forcefully  treated^  and  Matthew  ^ 

^  24ih  Chapter  elucidated,  in  ^ 

^  **T*he  Oay  of  Verjgcance  "  ^ 

<^  {In  English  and  German.) 

660  PAGES — CLOTH  BOUND,  40  CENTS,  POSTAGE,  12  CENTS  EXTRA ;  [4D.J 
(>.  COVERS,  35  CENTS,  POST-PAID  ^ 

Y   

^  ADDRESS  ORDERS  TO  PUBLISHERS  ^ 

^         WATCH  TOWER  BIBLE  &  TRACT  SOCIETY  ^ 

*^  BIBLE  HOUSE  ^> 


ALLEGHENY,  PA.,  U.  S.  A. 

eRANCHES:— LONDON.  N.W.;  ELBERFELD;  COPENHAGEN;  STOCKHOLW; 

yvkrdon-suissr:  Melbourne. 


^  THE  AT-ONE-MENT  IS  BELIEVED  IN  4^ 

ALL  CHRISTIAN  BIBLE  STUDENTS  J 

Nevertheless,  but  few  even  of  the  best  informed  could  explain 
either  the  facl  or  the  philosophy  of  the  At-One-Ment 
<^  between  God  and  man. 

<^  ALL  SHOULD  KNOW  ^ 

^  — What  the  Scriptures  declare  respedling  the  great  Author  of 
^     The  At-one-ment,  Jehovah  God  ^ 

And  concerning  the  great  Mediator  of  the  At-one-ment,  our  ^ 

Lord  Jesus  Christ. 
— Respeding  the  necessity  for  the  At-one-ment  4^ 

And  the  necessity  that  the  "Only  Begotten"  must  be  "made 

flesh,"  and  then  die,  and  then  rise  from  the  dead  in  order  to 
^     effedl  the  At-one-ment.  ^ 
— Respeding  the  office  and  work  of  the  holy  Spirit  in  connedlion 

with  the  At-one-ment 
<^     And  the  important  part  of  the  At-one-ment  not  yet  finished —  4^ 

which  awaits  the  Second  Coming  of  our  Lord  in  his  Kingdom  ^ 
#  glory.  ^ 
<^  — Respecfting  the  central  dodlrine  of  At-one-ment,  namely,  the  ^> 
^*      Ransom — what  it  was ; — why  it  was  and  is  the  center  or  *  *  hub' '  *0 

around  which  and  into    hich  all  Bible  dodrines  fit. 
<^  — How  this  dodlrine  is  the  test  of  the  truth  or  falsity  of  all  doc-  4^ 
^     trines ;  so  that  once  understood  clearly  it  is  a  guard  against  ^ 

error  in  every  form. 
— Respecfting  man,  the  subject  of  the  great  At-one-ment,  his 

nature ;  his  sin ;  his  penalty ;  his  deliverance  through  Christ ;  ^ 

his  future  possibilities  through  acceptance  of  the  At-one-ment. 

All  these  interesting  and  very  important  themes  are  lucidly  dis- 
<^  cussed  in  simple  language,  and  corroborated  by  four-  4^ 

teen  hundred  Scripture  citations^  in 

^    ''The  At-®ne-N'Jer|t  ^etwecq  @od  ar)d  N]ai3*'  ^ 

(English  and  Gertnan.)  ^> 
507  PAGBS — CLOTH  BOUND,  40  CENTS  [iS,  6d.],  POSTAGE  lO  CENTS  [4d.]  ^L, 


ADDRESS  ORDERS  TO  PUBLISHERS 

X         WATCH  TOWER  BIBLE  &  TRACT  SOCIETY  ^ 

^  BIBLE  HOUSE,  ALLEGHENY,  PA.,  U.  S,  A.  ^ 

BKAKCHKS: — LONDON,  N.W.;  ELBHRFELD;  COPENHAGEN;  STOCXHOLMJ 
YVBRDON-SUISSE;  MELBOURNa. 


^  MANY    CHRISTIANS  ^ 

^  ARK  ^ 

<^  IN   GREAT  PERPLEXITY  ON  TOPICS  TREATED  ^ 

^  SCRIPTURALLY   IN  A  VOLUME  ^ 

^  ENTITLED  ^ 

**THE  NEW  CREATION/' 


^  — throws  new  and  helpful  light  on  the  Creative  Week  of  Gen-  ^ 
esis.  ^ 
— Recognizing  the  true  Church  of  Christ,  begotten  of  the  Spirit  ^ 
<^     as  the  New  Creation,  it  proceeds  to  explain  Scripturally  the  ^ 
<^    steps  of  Grace  Divine — Justification,  Sanctification,  and  Deliv.  ^ 
^     erance  in  the  First  Resurrection.  ^ 
— It  takes  up  in  order  the  duties  and  obligations  of  the  New  Cre-  ^ 
^    ation — toward  the  Lord,  toward  each  other,  toward  earthly  ^ 
^     friends  and  neighbors,  toward  [parents,  children,  husbands,  ^ 
wives,  etc.  ^ 
— The  Lord's  Memorial  Supper  or  Sacrament  is  discussed  and  4^ 
explained :  what  it  is  and  what  it  is  not  should  be  clearly  dis-  -j^ 
earned  by  all  of  God' s  people. 
^  — Baptism  is  the  topic  of  an  entire  chapter.    The  many  mis-  ^ 

takes  of  nearly  all  denominations  are  pointed  out  in  kindly 
^     spirit,  and  then  the  true  Baptism  is  set  forth  in  convincing  ^ 
style, — indisputable,  incontrovertible. 
— The  foes  and  besetments  of  the  New  Creation  are  carefully 
<^     considered,  and  the  Scriptural  method  of  overcoming  them ;  ^ 
<^     also  the  present  and  the  futiure  inheritance  of  the  saints.  ^ 

*^  740  PAGES — CLEAR  TYPE,  CLOTH  BOXmc  40  CENTS  [iS.Sd.],  POSTAGE  I« 
CENTS  [6d.J,  EXTRA. 

^    €> 

?C  ADDRESS  ORDERS  TO  PUBLISHERS,  !o 

^     WATCH  TOWER  BIBLE  AND  TRACT  SOCIETY.  ^ 

^  BIBLE  HOUSE,  ALLEGHENY,  PA.,  U.S.A.  ^ 

<^     BRANCHES  :— LONDON,  N.W.;  ELBERFBLD  ;  COPENHAGEN  ;  STOCKHOLM  ; 


ZION'S   WATCH  TOWER 

 AND  

HERALD  OF  CHRIST'S  PRESENCE. 

This  journal,  edited  by  the  author  of  Millennial  Dawn,  should 
regularly  visit  all  who  have  the  slightest  interest  in  the  topics  discussed 
in  tliis  and  the  other  volumes  of  the  Dawn  series.  It  is  issued  twice  a 
month,  1 6  pages,  at  one  dollar  (4s.)  a  year  in  advance. 

That  none  of  the  interested  may  be  without  it,  the  arrangement  is 
that  those  who  need  may  have  it  on  credit  on  application,  while  those 
too  poor  to  pay  may  receive  it  regularly  free  by  stating  the  fadls  and 
making  request  each  December.  All  new  tracts  are  sent  to  the  Watch 
Tower  list  which  it  is  desired  shall  represent  all  interested  in  present 
trutJa,  the    harvest"  message. 

WATCH  TOWER 
BIBLE  AND   TRACT  SOCIETY, 

ALLEGHENY,  pa.,  U.  S.  A. 
BI^ITISH  BRANCH:  I3I  GREEN  ST.,  FOREST  GATE,  LONDON. 

I.'his  Society  never  solicits  donations,  but  it  uses  voluntary  contribu- 
tions as  wisely  and  economically  as  possible  in  the  propagation  of  Chris- 
tian knowledge  along  the  lines  presented  in  Millennial  Dawn.  It 
yearly  circulates  tons  of  tradls  and  papers  free,  through  the  mails  and 
through  voluntary  agents. 

It  justifies  that  portion  of  its  name  which  relates  to  the  Bible — (not 
by  publishing  Bibles,  nor  by  circulating  them  gratuitously,  but) — by 
supplying  Bibles  and  Bible-study  helps  at  wholesale  prices ;  and  often 
below  the  usual  wholesale  rates.  We  mention  a  few  of  these  on  suc- 
ceeding pages,  of  course  ranking  Millennial  Dawn  as  the  most  im- 
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YOUNG'S  ANALYTICAL  CONCORDANCE. 

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WHAT  SAY 

THE  SCRIPTURES 

ABOUT  

PROOFS    THAT    IT   IS  DEMONISM. 

 ALSO  

"THE  SPIRITS  IN  PRISON"    AND  WHY  ARE  THEY  THERE? 
 jj(  

The  necessity  for  this  little  brochure  lies  in  the  fa<5l  that 
Spiritism  is  showing  an  increased  a6livity  of  late,  and 
meeting  with  considerable  success  in  entrapping  Christians 
who  are  feeling  dissatisfied  with  their  present  attainments 
and  craving  spiritual  food  and  better  foundation  for  faith. 

The  aim  is  to  show  the  unscripturalness  of  Spiritism, 
and  to  point  those  who  hunger  and  thirst  for  truth  in  the 
diredlion  of  God's  Word  —  the  counsel  of  the  Most  High. 
**Thou  shalt  guide  me  with  thy  counsel,  and  afterward  re- 
ceive me  to  glory." — Psa.  73 :  24. 

 ^  

119  pages;  in  paper  covers,  10  cents  (5d.) 


ADDRESS  :  — 

WATCH  TOWER  BIBLE  AND  TRACT  SOCIETY 

BIBLE  HOUSE,  ARCH  STREET 

ALLEGHENY,  PA.,  U.  S.  A. 
BRITISH  BRANCH:   I3I  GREEN  ST.,  FOREST  GATE,  LONDON. 


YOUNG*S  CONCORDANCE  IN  GREAT  BRITAm. 


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but  we  have  heretofore  been  unable  to  offer  it  at  prices  cor- 
responding to  that  of  the  American  edition. 

 o  

cruden's  bible  concordance,  abridged, 

omitting  the  Apocrypha  and  other  needless  features.  In 
cloth  binding  —  price  75  cents ;  postage  25  cents  extra. 
Much  below  the  regular  price. 

 o  

THE  SYRIAC  NEW  TESTAMENT. 

Murdoch's  Translation  of  the  Syriac-Peshito  manuscript 
is  sometimes  inquired  for.  Some  claim  that  the  Syriac  was 
not  only  the  language  spoken  by  our  Lord  and  the  apostles, 
but  the  one  in  which  the  New  Testament  was  originally 
written.  We  can  supply  this  work  in  substantial,  half- 
leather  binding,  postpaid,  for  $2.00. 

 o  

rotherham's  translation 

of  the  New  Testament  is  valuable,  as  an  emphasized  trans- 
lation, in  critical  study.    We  can  supply  it  in  cloth  bind- 
ing at  the  very  low  price  of  ^i.oo ;  postage  15  cents  extra. 
 o  

leeser's  translation 

of  the  Old  Testament  will  also  prove  useful.  It  is  a 
critical  translation  of  the  Old  Testament  by  a  Hebrew — 
the  standard  among  Hebrews  who  read  English.  Price 
^i.io,  including  postage. 


